The living temple, or, A designed improvement of that notion that a good man is the temple of God by John Howe ...
         Howe, John, 1630-1705.
      
       
         
           1675
        
      
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             The living temple, or, A designed improvement of that notion that a good man is the temple of God by John Howe ...
             Howe, John, 1630-1705.
          
           [5], 287 p.
           
             Printed for John Starkey ...,
             London :
             1675.
          
           
             "A second part of the living temple" was published in 1702. Cf. DNB.
             Reproduction of original in British Library.
             Marginal notes.
          
        
      
    
     
       
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         eng
      
       
         
           Man (Christian theology) -- Early works to 1800.
           Christian life -- Early works to 1800.
        
      
    
     
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           THE
           Living
           Temple
           ,
           OR
           ,
           A
           DESIGNED
           IMPROVEMENT
           Of
           that
           NOTION
           ,
           THAT
           A
           GOOD
           MAN
           IS
           THE
           
             TEMPLE
             of
             GOD.
          
           
        
         
           By
           
             JOHN
             HOWE
          
           ,
           M.
           A.
           Sometime
           Fellow
           of
           
             M.
             C.
             Oxon.
          
           
        
         
           LONDON
           :
           Printed
           for
           
             John
             Starkey
          
           at
           the
           Miter
           in
           Fleetstreet
           ,
           near
           Temple-Bar
           ,
           MDCLXXV
           .
        
      
       
         
         
         
         
           this
           Discourse
           ;
           that
           being
           the
           Atheism
           most
           in
           fashion
           .
        
         
           Nor
           is
           any
           thing
           more
           pertinent
           to
           the
           design
           of
           the
           discourse
           intended
           concerning
           
             Gods
             Temple
          
           ;
           which
           importing
           worship
           to
           be
           done
           to
           him
           ,
           requires
           first
           a
           steady
           belief
           
             that
             he
             is
          
           .
        
         
           And
           surely
           the
           
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           ]
           inscribed
           of
           old
           ,
           as
           Plutarch
           tells
           us
           ,
           on
           the
           Delphick
           Temple
           ;
           signifying
           (
           as
           ,
           after
           divers
           other
           conjectures
           ,
           be
           concludes
           it
           to
           do
           )
           
             Thou
             dost
             exist
          
           ,
           is
           an
           inscription
           ,
           much
           more
           fitly
           set
           in
           view
           ,
           at
           our
           entrance
           into
           the
           Temple
           of
           the
           Living
           God
           ,
           whose
           name
           is
           
             I
             AM.
          
           
        
         
           Amidst
           the
           pleasant
           entertainments
           of
           which
           Temple
           (
           made
           more
           intimate
           to
           you
           than
           humane
           discourse
           can
           make
           it
           )
           may
           you
           spend
           many
           happy
           days
           in
           this
           world
           ,
           as
           a
           preparative
           ,
           and
           introduction
           to
           an
           happier
           eternity
           in
           the
           other
           .
           Whereto
           he
           is
           under
           many
           and
           deep
           obligations
           ,
           by
           any
           means
           ,
           to
           contribute
           to
           his
           uttermost
           ,
           who
           must
           (
           especially
           in
           the
           offices
           relating
           to
           this
           Temple
           )
           profess
           himself
           ,
        
         
           
             My
             Honoured
             Lord
             ,
          
           
             Your
             Lordships
             most
             humbly
             Devoted
             Servant
             John
             Howe
             .
          
        
      
    
     
       
         
         
         THE
         LIVING
         TEMPLE
         ,
         Or
         the
         Notion
         Improved
         ,
         
           That
           a
           Good
           Man
           is
           the
           Temple
           of
           God.
           
        
      
       
         
           PART
           I.
           
        
         
           CHAP.
           I.
           
        
         
           
             
               This
               Notion
               Common
               .
               Authorities
               needless
               .
               Insignificant
               with
               the
               Atheistical
               .
               Who
               have
               made
               it
               more
               necessary
               to
               defend
            
             Religion
             ,
             
               and
               a
            
             Temple
             
               in
               general
               than
               this
               or
               that
               .
               Better
               defended
               against
               them
               by
               Practice
               and
               Use
               than
               Argument
               .
               Whereof
               they
               are
               uncapable
               .
               Often
               Disputes
               of
               its
               Principles
               not
               necessary
               to
               the
               Practice
               of
               Religion
               .
               Some
               consideration
               of
               those
               supposed
               in
               the
               general
               Notion
               of
               a
               Temple
               ,
               pertinent
               (
               however
               )
               to
               this
               Discourse
               .
            
          
        
         
           IT
           is
           so
           well
           known
           that
           this
           Notion
           hath
           
           long
           obtain'd
           in
           the
           world
           ,
           that
           we
           need
           not
           quote
           sayings
           to
           avouch
           it
           ;
           wherewith
           not
           the
           sacred
           Writings
           only
           ,
           but
           others
           ,
           
           even
           of
           Pagans
           themselves
           ,
           would
           plentifully
           furnish
           us
           .
        
         
           But
           as
           Authorities
           are
           ,
           in
           a
           plain
           case
           ,
           needless
           to
           unprejudic'd
           minds
           ;
           so
           will
           they
           be
           useless
           to
           the
           prejudic'd
           ,
           be
           the
           case
           never
           so
           plain
           .
           Nor
           is
           any
           prejudice
           deeper
           ,
           or
           less
           vincible
           than
           that
           of
           profane
           minds
           against
           Religion
           .
           With
           such
           ,
           it
           would
           ,
           in
           the
           present
           argument
           ,
           signifie
           little
           to
           tell
           them
           what
           hath
           been
           said
           or
           thought
           before
           by
           any
           others
           .
           Not
           because
           it
           is
           their
           general
           course
           to
           be
           so
           very
           circumspect
           and
           wary
           ,
           as
           never
           to
           approve
           or
           assent
           to
           any
           thing
           ,
           unless
           upon
           the
           clearest
           and
           most
           convincing
           demonstration
           :
           but
           from
           their
           peculiar
           dislike
           of
           those
           things
           only
           ,
           that
           are
           of
           this
           special
           import
           and
           tendency
           .
           Discourse
           to
           them
           what
           you
           will
           of
           a
           Temple
           ,
           and
           it
           will
           be
           nauseous
           and
           unsavoury
           :
           not
           as
           being
           cross
           to
           their
           reason
           (
           which
           they
           are
           as
           little
           curious
           to
           gratifie
           as
           any
           other
           sort
           of
           men
           )
           but
           to
           their
           ill
           humour
           ,
           and
           the
           disaffected
           temper
           of
           their
           mind
           ;
           whence
           also
           (
           though
           they
           cannot
           soon
           or
           easily
           get
           that
           mastery
           over
           their
           understandings
           herein
           ,
           yet
           because
           they
           would
           fain
           have
           it
           so
           )
           they
           do
           what
           they
           can
           to
           believe
           Religion
           nothing
           else
           but
           the
           effect
           of
           timerous
           fancy
           ,
           and
           a
           Temple
           ,
           consequently
           ,
           one
           of
           the
           most
           idle
           impertinencies
           in
           the
           world
           .
        
         
           To
           these
           ,
           the
           discussion
           of
           the
           notion
           we
           have
           proposed
           to
           consider
           ,
           will
           be
           thought
           a
           beating
           the
           air
           ,
           an
           endeavour
           to
           give
           consistency
           to
           a
           shadow
           :
           And
           if
           their
           reason
           and
           
           power
           could
           as
           well
           serve
           their
           purpose
           as
           their
           anger
           and
           scorn
           ,
           they
           would
           soon
           tear
           up
           the
           holy
           ground
           on
           which
           a
           Temple
           is
           set
           ,
           and
           wholly
           subvert
           the
           Sacred
           Frame
           .
        
         
           I
           speak
           of
           such
           as
           deny
           the
           existence
           of
           the
           ever
           blessed
           Deity
           ;
           or
           (
           if
           they
           are
           not
           arrived
           to
           that
           express
           and
           formed
           mis-belief
           )
           
             whose
             hearts
             are
             enclined
          
           ,
           and
           ready
           to
           determine
           ,
           even
           against
           their
           mis-giving
           and
           more
           suspicious
           minds
           ,
           
             there
             is
             no
             God.
          
           Who
           ,
           if
           they
           cannot
           as
           yet
           believe
           ,
           do
           wish
           there
           were
           none
           :
           And
           so
           strongly
           as
           in
           a
           great
           degree
           to
           prepare
           them
           for
           that
           belief
           .
           That
           would
           fain
           banish
           him
           not
           only
           out
           of
           all
           their
           thoughts
           ,
           but
           the
           world
           too
           .
           And
           to
           whom
           it
           is
           so
           far
           from
           being
           a
           grateful
           sound
           ,
           That
           the
           Tabernacle
           of
           God
           is
           with
           men
           on
           earth
           ,
           that
           they
           grudge
           to
           allow
           him
           a
           place
           in
           heaven
           .
           At
           least
           if
           they
           are
           willing
           to
           admit
           the
           existence
           of
           any
           God
           at
           all
           ,
           do
           say
           to
           him
           ,
           Depart
           from
           us
           ;
           and
           would
           have
           him
           so
           confined
           to
           heaven
           ,
           that
           he
           and
           they
           may
           have
           nothing
           to
           do
           with
           one
           another
           .
           And
           do
           therefore
           rack
           their
           impious
           wits
           to
           serve
           their
           hypothesis
           either
           way
           ;
           that
           under
           its
           protection
           they
           may
           securely
           indulge
           themselves
           in
           a
           course
           upon
           which
           they
           find
           the
           apprehension
           of
           a
           God
           interesting
           himself
           in
           humane
           affairs
           ,
           would
           have
           a
           very
           unfavourable
           and
           threatning
           aspect
           .
        
         
           They
           are
           therefore
           constrained
           to
           take
           great
           pains
           with
           themselves
           ,
           to
           discipline
           and
           chastise
           their
           minds
           and
           understandings
           to
           that
           tameness
           and
           patience
           ,
           as
           contentedly
           to
           suffer
           
           the
           razing
           out
           of
           their
           most
           natural
           impressions
           and
           sentiments
           .
           And
           they
           reckon
           they
           have
           arrived
           to
           a
           very
           Heroical
           perfection
           ,
           when
           they
           can
           pass
           a
           scoff
           upon
           any
           thing
           that
           carries
           the
           least
           signification
           with
           it
           of
           the
           fear
           of
           God
           ;
           and
           can
           be
           able
           to
           laugh
           at
           the
           weak
           and
           squeamish
           folly
           of
           those
           softer
           and
           effeminate
           minds
           ,
           that
           will
           trouble
           themselves
           with
           any
           thoughts
           or
           cares
           how
           to
           please
           and
           propitiate
           a
           Deity
           :
           And
           doubt
           not
           but
           they
           have
           made
           all
           safe
           ,
           and
           effectually
           done
           their
           business
           when
           they
           have
           learned
           to
           put
           the
           ignominious
           titles
           of
           frenzy
           and
           folly
           upon
           devotion
           in
           whatsoever
           dress
           ,
           or
           garb
           ;
           to
           cry
           canting
           to
           any
           serious
           mention
           of
           the
           name
           of
           God
           ,
           and
           break
           a
           bold
           adventurous
           jeast
           upon
           any
           the
           most
           sacred
           Mysteries
           ,
           or
           decent
           and
           awful
           solemnities
           of
           Religion
           .
        
         
           These
           content
           not
           themselves
           to
           encounter
           
           this
           or
           that
           Sect
           ,
           but
           Mankind
           ;
           and
           reckon
           it
           too
           mean
           and
           inglorious
           an
           atchievement
           to
           overturn
           one
           sort
           of
           Temple
           or
           another
           ;
           but
           would
           down
           with
           them
           all
           even
           to
           the
           ground
           .
        
         
           And
           they
           are
           in
           reason
           and
           justice
           to
           pardon
           the
           emulation
           which
           they
           provoke
           of
           vying
           with
           them
           as
           to
           the
           universality
           of
           their
           design
           ;
           and
           not
           regret
           it
           if
           they
           find
           there
           be
           any
           that
           think
           it
           their
           duty
           to
           wave
           a
           while
           serving
           the
           Temple
           of
           this
           or
           that
           party
           ,
           as
           less
           considerable
           ,
           to
           defend
           that
           one
           wherein
           all
           men
           have
           a
           common
           interest
           and
           concernment
           .
        
         
           Since
           matters
           are
           brought
           to
           that
           exigency
           
           and
           hazard
           ,
           that
           it
           seems
           less
           necessary
           to
           contend
           about
           this
           or
           that
           mode
           of
           Religion
           ,
           as
           whether
           there
           ought
           to
           be
           any
           at
           all
           .
           What
           was
           said
           of
           a
           former
           age
           could
           never
           better
           agree
           to
           any
           than
           our
           own
           ,
           
             that
             none
             was
             ever
             more
             fruitful
             of
             Religions
             and
             barren
             of
             Religion
             or
             true
             Piety
             .
          
           It
           concerns
           us
           to
           consider
           whether
           the
           fertility
           of
           those
           many
           doth
           not
           as
           well
           cause
           as
           accompany
           a
           barrenness
           in
           this
           one
           .
           And
           (
           since
           the
           iniquity
           of
           the
           world
           hath
           made
           that
           too
           suitable
           ,
           which
           were
           otherwise
           unseemly
           in
           it self
           ,
           to
           speak
           of
           a
           Temple
           as
           a
           fortified
           place
           ,
           whose
           own
           sacredness
           ought
           ever
           to
           have
           been
           its
           sufficient
           fortification
           )
           it
           is
           time
           to
           be
           aware
           ,
           lest
           our
           forgetful
           heat
           and
           zeal
           in
           the
           defence
           of
           this
           or
           that
           out-work
           ,
           do
           expose
           (
           not
           to
           say
           betray
           )
           the
           main
           fortress
           to
           assault
           and
           danger
           .
           Whilst
           it
           hath
           long
           been
           by
           this
           means
           ,
           a
           neglected
           forsaken
           thing
           ;
           and
           is
           more
           decayed
           by
           vacancy
           and
           disuse
           ,
           than
           it
           could
           ever
           have
           been
           by
           the
           most
           forcible
           battery
           ;
           so
           as
           even
           to
           promise
           the
           rude
           assailant
           an
           easie
           victory
           .
           Who
           fears
           to
           insult
           over
           an
           empty
           dispirited
           dead
           Religion
           !
           which
           alive
           and
           shining
           in
           its
           native
           glory
           (
           as
           that
           Temple
           doth
           which
           is
           compacted
           of
           lively
           stones
           united
           to
           the
           living
           corner
           stone
           )
           bears
           with
           it
           a
           magnificence
           and
           state
           that
           would
           check
           a
           profane
           look
           ,
           and
           dazle
           the
           presumptuous
           eye
           that
           durst
           venture
           to
           glance
           at
           it
           obliquely
           ,
           or
           with
           disrespect
           .
           The
           Temple
           of
           the
           living
           God
           ,
           manifestly
           animated
           by
           his
           vital
           presence
           ,
           would
           not
           only
           dismay
           opposition
           ,
           
           but
           command
           Veneration
           also
           :
           and
           be
           its
           own
           both
           Ornament
           and
           defence
           .
           Nor
           can
           it
           be
           destitute
           of
           that
           Presence
           ,
           if
           we
           our selves
           render
           it
           not
           inhospitable
           ,
           and
           make
           not
           its
           proper
           inhabitant
           become
           a
           stranger
           at
           home
           .
           If
           we
           preserve
           in
           our selves
           a
           capacity
           of
           the
           Divine
           Presence
           ,
           and
           keep
           the
           Temple
           of
           God
           in
           a
           posture
           fit
           to
           receive
           him
           ;
           he
           would
           then
           no
           more
           forsake
           it
           ,
           than
           the
           soul
           ,
           a
           sound
           ,
           and
           healthy
           body
           ,
           not
           violated
           in
           any
           vital
           part
           :
           But
           if
           he
           forsake
           it
           once
           ,
           it
           then
           becomes
           an
           exposed
           and
           despised
           thing
           .
           And
           as
           the
           most
           impotent
           inconsiderable
           enemy
           can
           securely
           trample
           on
           the
           dead
           body
           of
           the
           greatest
           Heroe
           ,
           that
           alive
           carried
           awfulness
           and
           terror
           in
           his
           looks
           :
           so
           is
           the
           weak
           spirited
           Atheist
           become
           as
           bold
           now
           as
           he
           was
           willing
           ,
           before
           ,
           to
           make
           rude
           attempts
           upon
           the
           Temple
           of
           God
           ,
           when
           He
           hath
           been
           provoked
           to
           leave
           it
           ,
           who
           is
           its
           life
           ,
           strength
           ,
           and
           glory
           .
        
         
           Therefore
           as
           they
           who
           will
           not
           be
           treacherous
           to
           the
           interest
           of
           God
           and
           man
           ,
           must
           own
           
           an
           obligation
           and
           necessity
           to
           apply
           themselves
           to
           the
           serious
           endeavour
           of
           restoring
           the
           life
           and
           honour
           of
           Religion
           .
           So
           will
           the
           case
           it self
           be
           sound
           to
           point
           out
           to
           us
           the
           proper
           course
           in
           order
           hereto
           .
           That
           is
           ,
           that
           it
           must
           rather
           be
           endeavoured
           by
           practice
           than
           by
           disputation
           .
           By
           contending
           ,
           every
           one
           with
           himself
           ,
           to
           excite
           the
           love
           of
           God
           in
           his
           own
           breast
           ;
           rather
           than
           with
           the
           profane
           adversary
           to
           kindle
           his
           anger
           ;
           more
           aiming
           to
           foment
           and
           cherish
           the
           domestick
           continual
           fire
           of
           
           God's
           Temple
           and
           Altar
           ,
           than
           transmit
           a
           flame
           into
           the
           enemies
           Camp.
           For
           what
           can
           this
           signifie
           ?
           and
           it
           seldom
           fails
           to
           be
           the
           event
           of
           disputing
           against
           prejudice
           (
           especially
           of
           disputing
           for
           the
           sum
           of
           Religion
           at
           once
           against
           the
           pre-possession
           of
           a
           sensual
           prophane
           temper
           ,
           and
           a
           violent
           inclination
           and
           resolvedness
           to
           be
           wicked
           )
           to
           beget
           more
           wrath
           than
           conviction
           ,
           and
           sooner
           to
           incense
           the
           impatient
           wretch
           than
           enlighten
           him
           .
           And
           by
           how
           much
           the
           more
           cogent
           and
           enforcing
           reasonings
           are
           used
           ,
           and
           the
           less
           is
           left
           the
           confounded
           bafled
           creature
           to
           say
           ,
           on
           behalf
           of
           a
           cause
           so
           equally
           deplorate
           and
           vile
           :
           The
           more
           he
           finds
           himself
           concern'd
           to
           fortifie
           his
           obstinate
           will
           ,
           and
           supply
           his
           want
           of
           reason
           with
           resolution
           .
           To
           find
           out
           the
           most
           expedite
           ways
           of
           diverting
           from
           what
           he
           hath
           no
           mind
           to
           consider
           .
           To
           entertain
           himself
           with
           the
           most
           stupifying
           pleasures
           (
           that
           must
           serve
           the
           same
           turn
           that
           opium
           is
           wont
           to
           do
           in
           the
           case
           of
           broken
           unquiet
           sleep
           )
           or
           whatsoever
           may
           most
           effectually
           serve
           to
           mortifie
           any
           Divine
           Principle
           ,
           and
           destroy
           all
           sense
           of
           God
           out
           of
           his
           Soul.
           
        
         
           And
           how
           grateful
           herein
           ,
           and
           meritorious
           often
           are
           the
           assistent
           railleries
           of
           servile
           (
           and
           it
           may
           be
           mercenary
           )
           wits
           ?
           How
           highly
           shall
           he
           oblige
           them
           ,
           that
           can
           furnish
           out
           a
           Libel
           against
           Religion
           ,
           and
           help
           them
           with
           more
           artificial
           spight
           to
           blaspheme
           what
           they
           cannot
           disprove
           .
           And
           now
           shall
           the
           scurrilous
           Pasquil
           ,
           and
           a
           few
           Bottles
           ,
           work
           a
           more
           effectual
           
           confutation
           of
           Religion
           ,
           than
           all
           the
           reason
           and
           argument
           in
           the
           world
           shall
           be
           able
           to
           countervail
           .
           This
           proves
           too
           often
           the
           unhappy
           issue
           of
           mis-applying
           what
           is
           most
           excellent
           in
           its
           own
           kind
           and
           place
           to
           improper
           and
           uncapable
           Subjects
           .
        
         
           And
           who
           sees
           not
           this
           to
           be
           the
           case
           with
           the
           modern
           Atheist
           ,
           who
           hath
           been
           pursu'd
           
           with
           that
           strength
           and
           vigour
           of
           argument
           even
           in
           our
           own
           days
           ,
           that
           would
           have
           baffled
           persons
           ,
           of
           any
           other
           temper
           than
           their
           own
           ,
           into
           shame
           and
           silence
           ?
           And
           so
           as
           no
           other
           support
           hath
           been
           left
           to
           Irreligion
           ,
           than
           a
           sensless
           stupidity
           ,
           an
           obstinate
           resolvedness
           not
           to
           consider
           ,
           a
           faculty
           to
           stifle
           an
           argument
           with
           a
           jeast
           ,
           to
           charm
           their
           reason
           by
           sensual
           softnesses
           into
           a
           dead
           sleep
           ;
           with
           a
           strict
           and
           circumspect
           care
           that
           it
           may
           never
           a
           wake
           into
           any
           exercise
           above
           the
           condition
           of
           doz'd
           and
           half-witted
           persons
           ;
           or
           if
           it
           do
           ,
           by
           the
           next
           debauch
           presently
           to
           lay
           it
           fast
           again
           .
           So
           that
           the
           very
           Principle
           fails
           in
           this
           sort
           of
           men
           ,
           whereto
           in
           reasoning
           we
           should
           appeal
           and
           apply
           our selves
           .
           And
           it
           were
           almost
           the
           same
           thing
           to
           offer
           arguments
           to
           the
           sensless
           images
           or
           forsaken
           carkasses
           of
           men
           .
           It
           belongs
           to
           the
           Grandeur
           of
           Religion
           to
           neglect
           the
           impotent
           assaults
           of
           these
           men
           :
           as
           it
           is
           a
           piece
           of
           glory
           ,
           and
           bespeaks
           a
           worthy
           persons
           right
           understanding
           and
           just
           value
           of
           himself
           ,
           to
           disdain
           the
           combat
           with
           an
           incompetent
           or
           a
           foiled
           enemy
           .
           It
           is
           becoming
           and
           seemly
           that
           the
           grand
           ancient
           and
           received
           Truth
           which
           tends
           
           to
           ,
           and
           is
           the
           reason
           of
           the
           godly
           life
           ,
           do
           sometimes
           keep
           state
           ;
           and
           no
           more
           descend
           to
           perpetual
           repeated
           janglings
           with
           every
           scurrilous
           and
           impertinent
           trifler
           ,
           than
           a
           great
           and
           redoubted
           Prince
           would
           think
           it
           fit
           to
           dispute
           the
           Rights
           of
           his
           Crown
           with
           a
           drunken
           distracted
           Fool
           or
           a
           Mad-man
           .
        
         
           Men
           of
           Atheistical
           Perswasions
           having
           abandon'd
           their
           reason
           ,
           need
           what
           will
           more
           powerfully
           strike
           their
           sense
           :
           Storms
           and
           Whirlwinds
           ,
           Flames
           and
           Thunderbolts
           ;
           things
           not
           so
           apt
           immediately
           to
           work
           upon
           their
           understanding
           as
           their
           fear
           ,
           and
           that
           will
           astonish
           that
           they
           may
           convince
           :
           That
           the
           great
           God
           make
           himself
           known
           by
           the
           Judgments
           which
           he
           executes
           .
           
             Stripes
             are
             for
             the
             back
             of
             fools
          
           (
           as
           they
           are
           justly
           stiled
           that
           say
           in
           
             their
             hearts
             There
             is
             no
             God
             :
             )
          
           But
           if
           it
           may
           be
           hoped
           any
           gentler
           method
           may
           prove
           effectual
           with
           any
           of
           them
           ,
           we
           are
           rather
           to
           expect
           the
           good
           effect
           ,
           from
           the
           steady
           uniform
           course
           of
           their
           Actions
           and
           Conversation
           ,
           who
           profess
           reverence
           and
           devotedness
           to
           an
           eternal
           Being
           :
           And
           the
           correspondence
           of
           their
           way
           to
           their
           avow'd
           Principle
           ,
           that
           acts
           them
           on
           agreeably
           to
           it self
           ,
           and
           may
           also
           incur
           the
           sense
           of
           the
           beholder
           ,
           and
           gradually
           invite
           and
           draw
           his
           observation
           ;
           than
           from
           the
           most
           severe
           and
           necessitating
           argumentation
           ,
           that
           exacts
           a
           suddain
           assent
           .
        
         
           At
           least
           in
           a
           matter
           of
           so
           clear
           and
           commanding
           evidence
           ,
           reasoning
           many
           times
           looks
           
           like
           trifling
           ;
           and
           out
           of
           an
           hearty
           concernedness
           
           and
           jealousie
           for
           the
           honour
           of
           Religion
           ,
           one
           would
           rather
           it
           should
           march
           on
           ,
           with
           an
           Heroical
           neglect
           of
           bold
           and
           malapert
           cavillers
           :
           and
           only
           demonstrate
           and
           recommend
           it self
           ,
           by
           its
           own
           vigorous
           ,
           comely
           ,
           coherent
           course
           ,
           than
           make
           it self
           cheap
           by
           discussing
           at
           every
           turn
           its
           Principles
           .
           As
           that
           Philosopher
           who
           thought
           it
           the
           fittest
           way
           to
           confute
           the
           sophisms
           against
           motion
           ,
           only
           by
           walking
           .
        
         
           But
           we
           have
           nothing
           so
           considerable
           objected
           against
           practical
           Religion
           as
           well
           as
           to
           deserve
           the
           name
           of
           a
           Sophism
           :
           (
           at
           least
           no
           sophism
           so
           perplexing
           in
           the
           case
           of
           Religious
           as
           of
           natural
           motion
           )
           Jeers
           and
           Sarcasms
           are
           the
           most
           weighty
           convincing
           arguments
           .
           And
           let
           the
           deplorate
           crew
           mock
           on
           :
           There
           are
           those
           in
           the
           world
           that
           will
           think
           they
           have
           ,
           however
           ,
           reason
           enough
           to
           persist
           in
           the
           way
           of
           godliness
           :
           and
           that
           have
           already
           laid
           the
           foundation
           of
           that
           reverence
           which
           they
           bear
           to
           a
           Deity
           ,
           more
           strongly
           ,
           than
           to
           be
           shaken
           ,
           and
           beaten
           off
           from
           it
           by
           a
           jest
           .
        
         
           And
           therefore
           will
           not
           think
           it
           necessary
           to
           have
           the
           Principles
           of
           their
           Religion
           vindicated
           afresh
           every
           time
           they
           are
           called
           to
           the
           practice
           of
           it
           .
           For
           surely
           they
           would
           be
           religious
           upon
           very
           uncertain
           terms
           ,
           that
           will
           think
           themselves
           concern'd
           to
           suspend
           or
           discontinue
           their
           conrse
           ,
           as
           oft
           as
           they
           are
           encountred
           in
           it
           ,
           with
           a
           wry
           mouth
           ,
           or
           a
           distorted
           look
           ;
           or
           that
           are
           apt
           to
           be
           put
           out
           of
           conceit
           with
           their
           Religion
           by
           the
           laughter
           of
           a
           fool
           :
           Or
           by
           their
           cavils
           and
           taunts
           against
           the
           Rules
           and
           Principles
           
           of
           it
           ,
           whom
           only
           their
           own
           sensual
           temper
           ,
           and
           impatience
           of
           serious
           thoughts
           have
           made
           willing
           to
           have
           them
           false
           .
           That
           any
           indeed
           should
           commence
           Religious
           ,
           and
           persist
           with
           blind
           Zeal
           in
           this
           or
           that
           discriminating
           Profession
           without
           ever
           considering
           why
           they
           should
           do
           so
           ;
           is
           unmanly
           and
           absurd
           :
           especially
           when
           a
           gross
           ignorance
           of
           the
           true
           reasons
           and
           grounds
           of
           Religion
           shall
           be
           shadowed
           over
           with
           a
           pretended
           awe
           and
           scrupulousness
           to
           enquire
           about
           things
           so
           sacred
           .
           And
           an
           inquisitive
           temper
           shall
           have
           an
           ill
           character
           put
           upon
           it
           ,
           as
           if
           rational
           and
           profane
           were
           words
           of
           the
           same
           signification
           .
           Or
           as
           if
           reason
           and
           judgment
           were
           utterly
           execrated
           ,
           and
           an
           unaccountable
           enthusiastick
           fury
           baptiz'd
           and
           hallowed
           the
           only
           Principle
           of
           Religion
           .
           But
           when
           the
           matter
           hath
           undergone
           already
           a
           severe
           inquisition
           ,
           and
           been
           searcht
           to
           the
           bottom
           ;
           principles
           havebeen
           examined
           ,
           the
           strength
           and
           firmness
           hath
           been
           tried
           of
           its
           deepest
           and
           most
           fundamental
           grounds
           ,
           and
           an
           approving
           judgment
           been
           past
           in
           the
           case
           ,
           and
           a
           resolutïon
           thereupon
           taken
           up
           of
           a
           suitable
           and
           correspondent
           practice
           .
           After
           all
           this
           it
           were
           a
           vain
           and
           unwarrantable
           curiosity
           ,
           to
           be
           perpetually
           perplexing
           ones
           easie
           path
           ,
           with
           new
           and
           suspicious
           researches
           into
           the
           most
           acknowledg'd
           things
           .
           Nor
           were
           this
           course
           a
           little
           prejudicial
           to
           
             the
             design
             and
             end
             of
             Religion
          
           (
           if
           we
           will
           allow
           it
           any
           at
           all
           )
           the
           refining
           of
           our
           minds
           ,
           and
           the
           fitting
           us
           for
           an
           happy
           eternity
           :
           For
           when
           shall
           that
           building
           be
           finish'd
           ,
           the
           foundations
           
           whereof
           must
           be
           every
           day
           torn
           up
           anew
           ,
           upon
           pretence
           of
           further
           caution
           ,
           and
           for
           more
           diligent
           search
           ?
           Or
           when
           will
           he
           reach
           his
           journeys
           end
           that
           is
           continually
           vex'd
           (
           and
           often
           occasion'd
           to
           go
           back
           from
           whence
           he
           came
           )
           by
           causless
           anxieties
           about
           his
           way
           ;
           and
           whether
           ever
           he
           began
           a
           right
           course
           yea
           or
           no
           ?
        
         
           Many
           go
           securely
           on
           in
           a
           course
           most
           ignominiously
           wicked
           and
           vile
           ,
           without
           ever
           debating
           the
           matter
           with
           themselves
           ,
           or
           enquiring
           if
           there
           be
           any
           rational
           principle
           to
           justifie
           or
           bear
           them
           out
           .
           Much
           more
           may
           they
           with
           a
           chearful
           confidence
           persist
           in
           their
           well-chosen
           way
           ;
           that
           have
           once
           setled
           their
           resolutions
           about
           it
           ,
           upon
           firm
           and
           assured
           grounds
           and
           principles
           ,
           without
           running
           over
           the
           same
           course
           of
           reasonings
           with
           themselves
           ,
           in
           reference
           to
           each
           single
           devotional
           act
           ;
           or
           thinking
           it
           necessary
           every
           time
           they
           are
           to
           pray
           ,
           to
           have
           it
           prov'd
           to
           them
           there
           is
           a
           God.
           
        
         
           And
           because
           yet
           many
           of
           these
           do
           need
           excitation
           ,
           and
           though
           they
           are
           not
           destitute
           of
           pious
           sentiments
           and
           inclinations
           ,
           and
           have
           somewhat
           in
           them
           of
           the
           ancient
           foundations
           and
           frame
           of
           a
           Temple
           ,
           have
           yet
           by
           neglect
           suffered
           it
           to
           grow
           into
           decay
           :
           It
           is
           therefore
           the
           principal
           intendment
           of
           this
           discourse
           ,
           not
           to
           assert
           the
           Principles
           of
           Religion
           against
           those
           with
           whom
           they
           have
           no
           place
           ,
           but
           to
           propound
           what
           may
           some
           way
           tend
           to
           reinforce
           and
           strengthen
           them
           where
           they
           visibly
           languish
           ;
           and
           awaken
           such
           as
           profess
           a
           devotedness
           
           to
           God
           to
           the
           speedy
           and
           vigorous
           endeavour
           of
           repairing
           the
           ruines
           of
           his
           Temple
           in
           their
           own
           Breasts
           .
           That
           they
           may
           thence
           hold
           forth
           a
           visible
           representation
           of
           an
           in-dwelling
           Deity
           ,
           in
           effects
           and
           actions
           of
           life
           worthy
           of
           such
           a
           Presence
           ,
           and
           render
           his
           enshrined
           glory
           transparent
           to
           the
           view
           and
           conviction
           of
           the
           irreligious
           and
           profane
           .
           Which
           hath
           more
           of
           hope
           in
           it
           ,
           and
           is
           likely
           to
           be
           to
           better
           purpose
           ,
           than
           disputing
           with
           them
           that
           more
           know
           how
           to
           jest
           than
           reason
           ;
           and
           better
           understand
           the
           relishes
           of
           meat
           and
           drink
           ,
           than
           the
           strength
           of
           an
           argument
           .
        
         
           But
           though
           it
           would
           be
           both
           an
           ungrateful
           
           and
           insignificant
           labour
           ,
           and
           as
           talking
           to
           the
           wind
           ,
           to
           discourse
           of
           Religion
           with
           persons
           that
           have
           abjur'd
           all
           seriousness
           ,
           and
           that
           cannot
           endure
           to
           think
           :
           And
           would
           be
           like
           fighting
           with
           a
           storm
           ,
           to
           contend
           against
           the
           blasphemy
           and
           outrage
           of
           insolent
           mockers
           at
           whatever
           is
           Sacred
           and
           Divine
           ;
           and
           were
           too
           much
           a
           debasing
           of
           Religion
           to
           retort
           Sarcasms
           ,
           with
           men
           not
           capable
           of
           being
           talkt
           with
           in
           any
           other
           than
           such
           (
           that
           is
           ,
           their
           own
           )
           language
           .
           Yet
           it
           wants
           neither
           its
           use
           nor
           pleasure
           ,
           to
           the
           most
           composed
           minds
           ,
           and
           that
           are
           most
           exempt
           from
           wavering
           herein
           ,
           to
           view
           the
           frame
           of
           their
           Religion
           ,
           as
           it
           aptly
           ,
           and
           even
           naturally
           ,
           rises
           and
           grows
           up
           from
           its
           very
           foundations
           .
           To
           contemplate
           its
           first
           Principles
           ,
           which
           they
           may
           in
           the
           mean
           time
           find
           no
           present
           cause
           or
           inclination
           to
           dispute
           .
           They
           will
           know
           how
           to
           consider
           its
           
           most
           fundamental
           grounds
           ,
           not
           with
           doubt
           or
           suspicion
           ,
           but
           with
           admiration
           and
           delight
           ;
           and
           can
           with
           a
           calm
           and
           silent
           pleasure
           ,
           enjoy
           the
           repose
           and
           rest
           of
           a
           quiet
           and
           well-assured
           mind
           .
           Rejoycing
           and
           contented
           to
           know
           to
           themselves
           (
           when
           others
           refuse
           to
           partake
           with
           them
           in
           this
           joy
           )
           and
           feel
           all
           firm
           and
           stable
           under
           them
           ,
           whereupon
           either
           the
           practice
           or
           the
           hopes
           of
           their
           Religion
           do
           depend
           .
        
         
           And
           there
           may
           be
           also
           many
           others
           of
           good
           and
           pious
           inclinations
           ,
           that
           have
           never
           yet
           apply'd
           themselves
           to
           consider
           the
           principal
           and
           most
           fundamental
           grounds
           of
           Religion
           ,
           so
           as
           to
           be
           able
           to
           give
           or
           discern
           any
           tolerable
           reason
           of
           them
           .
           For
           either
           the
           sluggishness
           of
           their
           own
           temper
           may
           have
           indisposed
           them
           to
           any
           more
           painful
           and
           laborious
           exercise
           of
           their
           minds
           ,
           and
           made
           them
           be
           content
           with
           the
           easier
           course
           of
           taking
           every
           thing
           upon
           trust
           ,
           and
           imitating
           the
           example
           of
           others
           ;
           or
           they
           have
           been
           unhappily
           mis-informed
           that
           it
           consists
           not
           with
           the
           reverence
           due
           to
           Religion
           to
           search
           into
           the
           grounds
           of
           it
           .
           Yea
           and
           may
           have
           laid
           this
           for
           one
           of
           its
           main
           grounds
           that
           no
           exercise
           of
           Reason
           may
           have
           any
           place
           about
           it
           .
           Or
           perhaps
           having
           never
           tried
           ,
           they
           apprehend
           a
           greater
           difficulty
           in
           coming
           to
           a
           clear
           and
           certain
           resolution
           herein
           ,
           than
           indeed
           there
           is
           .
           Now
           such
           need
           to
           be
           excited
           to
           set
           their
           own
           thoughts
           a
           work
           this
           way
           ,
           and
           to
           be
           assisted
           herein
           .
           They
           should
           therefore
           consider
           who
           gave
           them
           the
           understandings
           which
           they
           fear
           to
           use
           ?
           And
           can
           they
           use
           them
           to
           better
           
           purpose
           or
           with
           more
           gratitude
           to
           him
           who
           made
           them
           intelligent
           ,
           and
           not
           brute
           Creatures
           ,
           than
           in
           labouring
           to
           know
           ,
           that
           they
           may
           also
           by
           a
           reasonable
           service
           ,
           worship
           and
           adore
           their
           Maker
           ?
           Are
           they
           not
           to
           use
           their
           very
           senses
           about
           the
           matters
           of
           Religion
           ?
           
             For
             the
             invisible
             things
             of
             God
             ,
             even
             his
             eternal
             power
             and
             Godhead
             are
             clearly
             seen
             ,
          
           &c.
           
           And
           their
           Faith
           comes
           by
           hearing
           .
           But
           what
           ?
           are
           these
           more
           Sacred
           and
           Divine
           ,
           and
           more
           akin
           to
           Religion
           than
           their
           Reason
           and
           Judgment
           :
           Without
           which
           also
           their
           sense
           can
           he
           of
           no
           use
           to
           them
           herein
           ?
           Or
           is
           it
           the
           best
           way
           of
           making
           use
           of
           what
           God
           hath
           revealed
           of
           himself
           ,
           by
           whatsoever
           means
           ,
           not
           to
           understand
           what
           he
           hath
           revealed
           ?
           It
           is
           most
           true
           indeed
           ,
           that
           when
           we
           once
           come
           clearly
           to
           be
           informed
           that
           God
           hath
           revealed
           this
           on
           that
           thing
           ,
           we
           are
           then
           readily
           to
           subject
           (
           and
           not
           oppose
           )
           our
           feeble
           reasonings
           to
           his
           plain
           revelation
           .
           And
           it
           were
           a
           most
           insolent
           and
           uncreaturely
           arrogance
           ,
           to
           contend
           or
           not
           yield
           him
           the
           cause
           ,
           though
           things
           have
           to
           us
           seemed
           otherwise
           .
           But
           it
           were
           as
           inexcusable
           negligence
           ,
           not
           to
           make
           use
           of
           our
           understandings
           to
           the
           best
           advantage
           ;
           that
           we
           may
           both
           know
           that
           such
           a
           Revelation
           is
           Divine
           ,
           and
           what
           it
           signifies
           after
           we
           know
           whence
           it
           is
           .
           And
           any
           one
           that
           considers
           ,
           will
           soon
           see
           it
           were
           very
           unseasonable
           ,
           at
           least
           ,
           to
           alledge
           the
           written
           Divine
           Revelation
           ,
           as
           the
           ground
           of
           his
           Religion
           ,
           till
           he
           have
           gone
           lower
           ,
           and
           foreknown
           some
           things
           (
           by
           and
           by
           to
           be
           insisted
           
           on
           )
           as
           preparatory
           and
           fundamental
           to
           the
           knowledge
           of
           this
           ,
        
         
           And
           because
           it
           is
           obvious
           to
           suppose
           how
           great
           an
           increase
           of
           strength
           and
           vigour
           ,
           pious
           minds
           may
           receive
           hence
           ,
           how
           much
           it
           may
           animate
           them
           to
           the
           service
           of
           the
           Temple
           ,
           and
           contribute
           to
           their
           more
           chearful
           progress
           in
           a
           religious
           course
           :
           It
           will
           therefore
           not
           be
           besides
           our
           present
           purpose
           ,
           but
           very
           pursuant
           to
           it
           ,
           to
           consider
           a
           while
           ,
           not
           in
           the
           contentious
           way
           of
           brawling
           and
           captious
           disputation
           (
           the
           noise
           whereof
           is
           as
           unsuitable
           to
           the
           Temple
           as
           that
           of
           axes
           and
           hammers
           )
           but
           of
           calm
           and
           sober
           discourse
           ;
           the
           more
           principal
           and
           lowermost
           grounds
           upon
           which
           the
           frame
           of
           Religion
           rests
           ,
           and
           to
           the
           supposal
           whereof
           the
           notion
           and
           use
           of
           any
           such
           thing
           as
           a
           Temple
           in
           the
           world
           ,
           do
           owe
           themselves
           .
        
      
       
         
         
           CHAP.
           II.
           
        
         
           
             
               The
               two
               more
               principal
               grounds
               which
               a
               Temple
               supposes
               .
            
             1.
             
             
               The
               existence
               of
               God.
            
             2.
             
             
               His
               Conversableness
               with
               men
               :
               Both
               argued
               from
               common
               consent
               .
               The
               former
               doubtful
               if
               ever
               wholly
               deny'd
               in
               former
               days
               .
               The
               latter
               also
               implied
               in
               the
               known
               general
               practice
               of
               some
               or
               other
               Religion
               .
               Evidenc'd
               ,
               in
               that
               some
               ,
               no
               strangers
               to
               the
               world
               ,
               have
               thought
               it
               the
               difference
               of
               man.
               The
               immodesty
               and
               rashness
               of
               the
               persons
               from
               whom
               any
               opposition
               can
               be
               expected
               .
               These
               two
               grounds
               proposed
               to
               be
               more
               strictly
               considered
               apart
               .
               And
               first
               the
               existence
               of
               God.
               Where
               first
               the
               notion
               of
               God
               is
               assigned
               .
               The
               parts
               whereof
               are
               proposed
               to
               be
               evinc'd
               severally
               of
               some
               existent
               Being
               .
            
             1.
             
             Eternity
             .
             2.
             
             Self-origination
             .
             3.
             
             Independency
             .
             4.
             
             
               Necessity
               of
               existence
            
             .
             5.
             
             
               Self-activity
               .
               The
               impossibility
               this
               world
               should
               be
               this
               necessary
               self-active
               Being
               .
               The
               inconsistency
               of
               necessary
               alterable
               matter
               ,
               more
               largely
               deduced
               in
               a
               marginal
               digression
               .
            
             6.
             
             Life
             .
             7.
             
             
               Vast
               and
               mighty
               power
               .
               A
               Corollary
               .
            
          
        
         
           NOW
           the
           grounds
           more
           necessary
           to
           be
           laid
           down
           ,
           and
           which
           are
           supposed
           
           in
           the
           most
           general
           notion
           of
           a
           Temple
           ,
           are
           especially
           these
           two
           ;
        
         
           
             
             The
             existence
             of
             God
             ,
             and
          
           
             His
             conversableness
             with
             men
             ,
          
        
         
           For
           no
           notion
           of
           a
           Temple
           can
           more
           easily
           occur
           to
           any
           ones
           thoughts
           ,
           or
           is
           more
           agreeable
           to
           common
           acceptation
           ;
           than
           that
           it
           is
           
             an
             habitation
             wherein
             God
             is
             pleased
             to
             dwell
             among
             men
             .
          
        
         
           Therefore
           to
           the
           designation
           and
           use
           of
           it
           ,
           or
           (
           which
           is
           all
           one
           )
           to
           the
           intention
           and
           exercise
           of
           Religion
           ,
           the
           belief
           or
           perswasion
           is
           necessary
           of
           those
           two
           things
           (
           the
           same
           which
           we
           find
           made
           necessary
           on
           the
           same
           account
           )
           
             That
             God
             is
          
           ,
           and
           
             that
             he
             is
             a
             rewarder
             of
             them
          
           
           
             that
             diligently
             seek
             him
          
           ;
           as
           will
           appear
           when
           the
           manner
           and
           design
           of
           that
           his
           abode
           with
           men
           shall
           be
           considered
           .
        
         
           These
           are
           the
           grounds
           upon
           which
           the
           sacred
           frame
           of
           a
           Temple
           ought
           to
           stand
           ,
           and
           without
           which
           it
           must
           be
           acknowledged
           an
           unsupported
           ,
           airy
           fabrick
           .
           And
           since
           it
           were
           vain
           to
           discourse
           what
           a
           Temple
           is
           ,
           or
           whereto
           the
           notion
           of
           it
           may
           be
           applied
           ;
           unless
           it
           be
           well
           resolved
           that
           there
           is
           ,
           or
           ought
           to
           be
           
             any
             such
             thing
          
           .
           The
           strength
           and
           firmness
           of
           this
           its
           double
           ground
           should
           be
           tried
           and
           searcht
           ,
           and
           of
           its
           pretensions
           thereto
           .
        
         
           And
           though
           it
           be
           not
           necessary
           in
           a
           matter
           that
           is
           so
           plain
           ,
           and
           wherein
           so
           much
           is
           to
           be
           
           said
           otherwise
           ;
           yet
           it
           will
           not
           be
           impertinent
           to
           consider
           ,
           First
           ,
           what
           Prescription
           (
           which
           in
           clearing
           of
           titles
           is
           not
           wont
           to
           signifie
           nothing
           )
           will
           signifie
           in
           the
           present
           case
           .
           And
           ,
        
         
           First
           ,
           For
           the
           existence
           of
           God
           ,
           we
           need
           
           not
           labour
           much
           to
           shew
           how
           constantly
           and
           generally
           it
           hath
           been
           acknowledg'd
           through
           the
           whole
           world
           ;
           it
           being
           so
           difficult
           to
           produce
           an
           uncontroverted
           instance
           of
           any
           that
           ever
           deny'd
           it
           in
           more
           ancient
           times
           .
           For
           as
           for
           them
           whose
           names
           have
           been
           infamous
           amongst
           men
           heretofore
           upon
           that
           account
           ,
           there
           
           hath
           been
           that
           said
           that
           ,
           at
           least
           ,
           wants
           not
           probability
           for
           the
           clearing
           them
           of
           so
           foul
           an
           imputation
           :
           That
           is
           ,
           that
           they
           were
           maliciously
           represented
           as
           having
           deny'd
           the
           existence
           of
           a
           Deity
           ,
           because
           they
           impugned
           and
           derided
           the
           vulgar
           conceits
           ,
           and
           poetical
           fictions
           of
           those
           days
           concerning
           the
           multitude
           ,
           and
           the
           ridiculous
           attributes
           of
           their
           imaginary
           Deities
           .
           Of
           which
           sort
           Cicero
           mentions
           not
           a
           few
           ;
           
           Their
           being
           inflam'd
           with
           Anger
           ,
           and
           mad
           with
           Lust
           ,
           their
           Wars
           ,
           Fights
           ,
           Wounds
           ,
           their
           Hatreds
           ,
           Discords
           ,
           their
           Births
           and
           Deaths
           ,
           &c.
           
           Who
           though
           he
           speak
           less
           favourably
           of
           some
           
           of
           these
           men
           ,
           and
           mentions
           one
           as
           doubting
           whether
           there
           were
           any
           Gods
           or
           no
           ;
           (
           for
           which
           cause
           his
           Book
           in
           the
           beginning
           whereof
           he
           had
           intimated
           that
           doubt
           ,
           (
           as
           Cotta
           is
           brought
           in
           ,
           informing
           us
           )
           was
           publickly
           burnt
           at
           Athens
           ,
           and
           himself
           banisht
           his
           Country
           )
           and
           two
           others
           *
           as
           expresly
           denying
           them
           ;
           yet
           the
           more
           generally
           decried
           †
           Patron
           of
           Atheism
           (
           as
           he
           hath
           been
           accounted
           )
           he
           
           makes
           Velleius
           highly
           vindicate
           from
           this
           imputation
           ,
           and
           say
           of
           him
           that
           he
           was
           the
           first
           that
           took
           notice
           that
           even
           nature
           it self
           had
           impressed
           the
           notion
           of
           God
           upon
           the
           minds
           of
           all
           men
           :
           who
           also
           gives
           us
           these
           as
           his
           words
           ,
           
             What
             Nation
             is
             there
             or
             sort
             of
             men
             that
             hath
             not
             without
             teaching
             ,
             a
             certain
             anticipation
             of
             the
             Gods
             ,
             which
             he
             calls
             a
             prolepsis
             ,
             a
             certain
             preventive
             ,
             or
             fore-conceived
             information
             of
             a
             thing
             in
             the
             mind
             ,
             without
             which
             nothing
             can
             be
             understood
             ,
             or
             sought
             ,
             or
             disputed
             of
             .
          
           Unto
           which
           purpose
           the
           same
           Author
           (
           as
           is
           commonly
           observed
           )
           elsewhere
           speaks
           ;
           That
           there
           is
           no
           Nation
           so
           barbarous
           ,
           no
           one
           of
           all
           men
           so
           savage
           ,
           
           as
           that
           some
           apprehension
           of
           the
           Gods
           hath
           not
           tinctured
           his
           mind
           .
           That
           many
           do
           think
           indeed
           corruptly
           of
           them
           ,
           which
           is
           (
           saith
           he
           )
           the
           effect
           of
           vicious
           custom
           .
           But
           all
           do
           believe
           there
           is
           a
           Divine
           Power
           and
           Nature
           .
           Nor
           (
           as
           he
           there
           proceeds
           )
           hath
           mens
           talking
           and
           agreeing
           together
           effected
           this
           .
           It
           is
           not
           an
           opinion
           setled
           in
           mens
           minds
           by
           publick
           constitutions
           and
           sanctions
           .
           But
           in
           every
           matter
           the
           consent
           of
           all
           Nations
           is
           to
           be
           reckoned
           a
           law
           of
           Nature
           .
        
         
           And
           whatever
           the
           apprehensions
           of
           those
           few
           (
           and
           some
           others
           that
           are
           wont
           to
           be
           mention'd
           under
           the
           same
           vile
           character
           )
           were
           in
           this
           matter
           ,
           yet
           so
           inconsiderable
           hath
           the
           dissent
           been
           ;
           that
           ,
           as
           another
           most
           ingenious
           Pagan
           Author
           writes
           ,
           
             In
             so
             great
             a
             contention
             
             and
             variety
             of
             opinions
             (
             that
             is
             concerning
             
             what
             God
             is
             )
             herein
             you
             shall
             see
             the
             law
             and
             reason
             of
             every
             Country
             to
             be
             harmonious
             and
             one
             .
             That
             there
             is
             one
             God
             the
             
             King
             and
             Father
             of
             all
             —
             That
             the
             many
             are
             but
             the
             servants
             and
             co-rulers
             unto
             God.
             That
             herein
             the
             Greek
             and
             the
             Barbarian
             
             says
             the
             same
             thing
             ,
             The
             Islander
             and
             the
             Inhabitant
             of
             the
             Continent
             ,
             The
             Wise
             and
             the
             foolish
             :
             Go
             to
             the
             utmost
             bounds
             of
             the
             Ocean
             ,
             and
             you
             find
             God
             there
             .
             But
             if
             
             (
             says
             he
             )
             in
             all
             time
             there
             have
             been
             two
             or
             three
             ,
             an
             atheistical
             ,
             vile
             ,
             sensless
             sort
             of
             persons
             ,
             whose
             own
             eyes
             and
             ears
             deceive
             them
             ,
             and
             who
             are
             maimed
             in
             their
             very
             soul
             ,
             an
             irrational
             and
             sterile
             sort
             ,
             as
             monstrous
             creatures
             ,
             as
             a
             Lion
             without
             courage
             ,
             an
             Ox
             without
             horns
             ,
             or
             a
             bird
             without
             wings
             .
             Yet
             out
             of
             those
             you
             shall
             understand
             somewhat
             of
             God.
             For
             they
             know
             and
             confess
             him
             whether
             
               they
               will
               or
               no.
            
             
          
           3.
           
           Yea
           ,
           and
           
           the
           use
           of
           a
           Temple
           ,
           and
           the
           exercise
           of
           Religion
           (
           which
           suppose
           the
           second
           ground
           also
           as
           well
           as
           the
           first
           )
           have
           been
           so
           very
           common
           (
           though
           not
           altogether
           equally
           common
           with
           the
           former
           ,
           that
           it
           is
           the
           observation
           of
           that
           famed
           moralist
           ,
           
             That
             if
             one
             travel
             the
             world
             ,
             
             't
             is
             possible
             to
             find
             Cities
             without
             Walls
             ,
             without
             Letters
             ,
             without
             Kings
             ,
             without
             Wealth
             ,
             without
             Coin
             ,
             without
             Schools
             and
             Theatres
             .
             But
             a
             City
             without
             a
             Temple
             ,
             or
             that
             useth
             no
             Worship
             ,
             Prayers
             ,
             &c.
             no
             one
             ever
             saw
             .
             And
             he
             believes
             a
             City
             may
             more
             easily
             be
             built
             without
             a
             foundation
             (
             or
             
             ground
             to
             set
             it
             on
             )
             than
             any
             community
             of
             men
             have
             or
             keep
             a
             consistency
             *
          
           
             without
             Religion
          
           .
        
         
           4.
           
           And
           it
           is
           no
           mean
           argument
           of
           the
           
           commonness
           of
           Religion
           ,
           that
           there
           have
           been
           some
           in
           the
           world
           (
           and
           those
           no
           Idiots
           neither
           )
           that
           have
           accounted
           it
           the
           most
           constituent
           and
           distinguishing
           thing
           in
           humane
           nature
           .
           
             So
             that
             Platonick
             Jew
             judgeth
             in
             vocation
             of
             God
             with
             hope
             towards
             him
             to
             be
             ,
             if
             we
             
             will
             speak
             the
             truth
             ,
             the
             only
             genuine
             property
             of
             Man
             ,
             and
             saith
             that
             only
             he
             who
             is
             acted
             by
             such
             an
             hope
             is
             a
             man
             ,
             and
             he
             that
             is
             destitute
             of
             this
             hope
             is
             no
             man
             ,
             preferring
             this
             account
             to
             the
             common
             definition
          
           (
           which
           he
           says
           is
           only
           of
           the
           concrete
           of
           man
           )
           that
           he
           is
           a
           reasonable
           and
           mortal
           living
           creature
           .
           And
           yet
           he
           extends
           not
           reason
           further
           ,
           that
           is
           ,
           to
           the
           inferior
           creatures
           ,
           for
           he
           had
           expresly
           said
           above
           
             That
             they
             who
             have
             no
             hope
             towards
             God
             ,
             have
             no
             part
             or
             share
             in
             the
             rational
             nature
             .
          
        
         
           And
           a
           noble
           person
           of
           our
           own
           says
           ,
           
             That
             
             upon
             accurate
             search
             ,
             Religion
             and
             Faith
             appear
             the
             only
             ultimate
             differences
             of
             man
             ;
             whereof
             neither
             Divine
             perfection
             is
             capable
             ,
             nor
             brutal
             imperfection
             .
          
           Reason
           in
           his
           account
           descending
           low
           among
           the
           inferiour
           creatures
           .
           But
           these
           agreeing
           more
           peculiarly
           to
           man
           ,
           and
           so
           universally
           that
           he
           affirms
           ,
           
             There
             is
             no
             man
             well
             ,
             and
             entirely
             in
             his
             wits
             that
             doth
             not
             worship
             some
             Deity
             .
          
        
         
           Who
           therefore
           accounted
           it
           a
           less
           absurdity
           to
           admit
           such
           a
           thing
           as
           a
           rational
           Beast
           ,
           than
           
           an
           irreligious
           man.
           Now
           if
           these
           have
           taken
           notice
           of
           any
           instances
           that
           seem'd
           to
           claim
           an
           exemption
           from
           this
           notion
           of
           Man
           ;
           they
           have
           rather
           thought
           fit
           to
           let
           them
           pass
           as
           an
           anomalous
           sort
           of
           creatures
           ,
           reducible
           to
           no
           certain
           rank
           or
           order
           in
           the
           Creation
           ;
           than
           that
           any
           should
           be
           admitted
           into
           the
           account
           ,
           or
           be
           acknowledged
           of
           the
           Society
           of
           Men
           ,
           that
           were
           found
           destitute
           of
           an
           inclination
           to
           worship
           the
           common
           Author
           of
           our
           beings
           .
           And
           according
           to
           this
           opinion
           ;
           By
           whatsoever
           steps
           any
           should
           advance
           in
           the
           denial
           of
           a
           Deity
           ;
           they
           should
           proceed
           by
           the
           same
           ,
           to
           the
           abandoning
           their
           own
           humanity
           ;
           and
           by
           saying
           there
           is
           no
           God
           ,
           should
           proclaim
           themselves
           no
           men
           .
        
         
           However
           it
           discovers
           (
           which
           is
           all
           that
           is
           at
           present
           intended
           by
           it
           )
           the
           commonness
           ,
           not
           to
           say
           absolute
           universality
           ,
           of
           Religion
           ,
           in
           the
           observation
           of
           these
           Persons
           ,
           whom
           we
           must
           suppose
           no
           strangers
           to
           the
           world
           in
           their
           own
           and
           former
           times
           .
           And
           if
           it
           afford
           any
           less
           ground
           for
           such
           an
           observation
           in
           our
           present
           time
           ,
           we
           only
           see
           as
           the
           world
           grows
           older
           it
           grows
           worse
           ,
           and
           sinks
           into
           a
           deeper
           oblivion
           of
           its
           original
           ,
           as
           it
           recedes
           further
           from
           it
           .
        
         
           And
           (
           notwithstanding
           )
           this
           so
           common
           a
           consent
           is
           yet
           not
           without
           its
           weight
           and
           signicancy
           to
           our
           present
           purpose
           .
           If
           we
           consider
        
         
           How
           impossible
           it
           is
           to
           give
           or
           imagine
           any
           tolerable
           account
           of
           its
           original
           ,
           if
           we
           do
           not
           confess
           it
           natural
           ,
           and
           refer
           it
           to
           that
           common
           
           Author
           of
           all
           nature
           whom
           we
           are
           enquiring
           about
           :
           (
           of
           which
           so
           much
           is
           said
           by
           *
           divers
           others
           ,
           that
           nothing
           more
           needs
           here
           to
           be
           said
           about
           it
           .
           5.
           
           And
           at
           least
           so
           much
           is
           gained
           by
           it
           to
           a
           Temple
           ,
           that
           unless
           some
           very
           plain
           and
           ungainsayable
           demonstration
           be
           brought
           against
           the
           grounds
           of
           it
           (
           which
           will
           be
           time
           enough
           to
           consider
           when
           we
           see
           it
           pretended
           to
           )
           no
           opposition
           ,
           fit
           to
           be
           regarded
           ,
           can
           ever
           be
           made
           to
           it
           .
           That
           is
           ,
           none
           at
           all
           can
           possibly
           be
           made
           ;
           but
           what
           shall
           proceed
           from
           the
           most
           immodest
           and
           rash
           confidence
           ,
           animated
           and
           born
           up
           only
           by
           a
           design
           of
           being
           most
           licentiously
           wicked
           ,
           and
           of
           making
           the
           world
           become
           so
           .
           Immodest
           confidence
           it
           must
           be
           ,
           for
           it
           is
           not
           a
           Man
           ,
           or
           a
           Nation
           ,
           or
           an
           Age
           that
           such
           have
           to
           oppose
           ,
           but
           Mankind
           ;
           upon
           which
           they
           shall
           cast
           ,
           not
           some
           lighter
           reflection
           ,
           but
           the
           vilest
           and
           most
           opprobrious
           contumely
           ,
           and
           scorn
           that
           can
           be
           imagined
           .
           That
           is
           the
           imputation
           of
           so
           egregious
           folly
           and
           doatage
           ,
           as
           all
           this
           while
           to
           have
           worshipped
           a
           shadow
           as
           the
           Author
           of
           their
           being
           ;
           and
           a
           figment
           for
           their
           common
           parent
           .
           And
           this
           not
           the
           ruder
           only
           ,
           and
           uninquisitive
           vulgar
           ,
           but
           the
           wisest
           and
           most
           considering
           persons
           in
           all
           times
           .
           Surely
           less
           than
           clear
           and
           pregnant
           demonstration
           (
           at
           least
           not
           wild
           incoherent
           self-confounding
           suppositions
           and
           surmises
           ,
           of
           which
           more
           hereafter
           )
           will
           ever
           be
           thought
           sufficient
           to
           justifie
           the
           boldness
           of
           an
           attempt
           that
           shall
           carry
           this
           signification
           with
           it
           .
           And
           it
           will
           be
           a
           confidence
           equally
           rash
           as
           immodest
           .
           
           For
           what
           can
           be
           the
           undertakers
           hope
           ,
           either
           of
           success
           or
           reward
           ?
           Do
           they
           think
           it
           an
           easie
           enterprize
           ?
           and
           that
           a
           few
           quirks
           of
           malapert
           wit
           will
           serve
           the
           turn
           to
           baffle
           the
           Deity
           into
           nothing
           ?
           and
           unteach
           the
           world
           Religion
           ?
           and
           raze
           out
           impressions
           renew'd
           and
           transmitted
           through
           so
           many
           ages
           ?
           and
           perswade
           the
           race
           of
           men
           to
           descend
           a
           peg
           lower
           ,
           and
           believe
           they
           ought
           to
           live
           and
           shall
           die
           like
           the
           perishing
           beast
           .
           Or
           do
           they
           expect
           to
           find
           men
           indifferent
           in
           a
           matter
           that
           concerns
           their
           common
           Practice
           and
           Hope
           ?
           and
           wherein
           their
           zeal
           hath
           been
           wont
           to
           be
           such
           as
           that
           it
           hath
           obtained
           to
           be
           proverbial
           ,
           
             to
             strive
             as
             for
             the
             very
             Altars
             .
          
           And
           what
           should
           their
           reward
           be
           ,
           when
           the
           natural
           tendency
           of
           their
           undertaking
           is
           to
           exclude
           themselves
           from
           the
           expectation
           of
           any
           in
           another
           world
           ?
           And
           what
           will
           they
           expect
           in
           this
           from
           them
           whose
           Temples
           and
           Altars
           they
           go
           about
           to
           subvert
           ?
           Besides
           ,
           that
           if
           they
           be
           not
           hurried
           by
           a
           blind
           impetuous
           rashness
           ,
           they
           would
           consider
           their
           danger
           ,
           and
           apprehend
           themselves
           concern'd
           to
           strike
           very
           sure
           :
           For
           if
           there
           remain
           but
           the
           least
           possibility
           that
           the
           matter
           is
           otherwise
           ,
           and
           that
           the
           being
           doth
           exist
           whose
           honour
           and
           worship
           they
           contend
           against
           ,
           they
           must
           understand
           his
           favour
           to
           be
           of
           some
           concernment
           to
           them
           ;
           which
           they
           take
           but
           an
           ill
           course
           to
           entitle
           themselves
           unto
           .
           Much
           more
           have
           they
           reason
           to
           be
           solicitous
           ,
           when
           their
           horrid
           cause
           not
           only
           wants
           evidence
           ;
           nor
           hath
           hitherto
           pretended
           to
           more
           
           than
           a
           bare
           possibility
           of
           truth
           on
           their
           side
           ;
           but
           hath
           so
           clear
           (
           and
           as
           yet
           altogether
           unrefuted
           )
           evidence
           lying
           against
           it
           ;
           that
           quite
           takes
           away
           that
           very
           possibility
           ,
           and
           all
           ground
           for
           that
           miserable
           languishing
           hope
           ,
           that
           it
           could
           ever
           have
           afforded
           them
           .
           Therefore
           is
           it
           left
           also
           wholly
           unimaginable
           ,
           what
           principle
           can
           animate
           their
           design
           ,
           other
           than
           a
           sensual
           humour
           ,
           impatient
           of
           restraints
           ,
           or
           of
           any
           obligation
           to
           be
           sober
           ,
           just
           and
           honest
           ,
           beyond
           what
           their
           own
           inclination
           ,
           and
           (
           much
           mistaken
           )
           interest
           ,
           or
           conveniency
           would
           lead
           them
           to
           .
        
         
           By
           all
           which
           we
           have
           a
           sufficient
           measure
           of
           the
           persons
           from
           whom
           any
           opposition
           unto
           Religion
           can
           be
           expected
           ,
           and
           how
           much
           their
           authority
           ,
           their
           example
           or
           their
           scorn
           ought
           to
           signifie
           with
           us
           .
           And
           that
           a
           more
           valuable
           opposition
           can
           never
           be
           made
           ;
           our
           experience
           ,
           both
           that
           hitherto
           it
           hath
           not
           been
           ,
           and
           that
           it
           would
           have
           been
           if
           it
           could
           ,
           might
           render
           us
           tolerably
           secure
           .
           For
           surely
           it
           may
           well
           be
           supposed
           ,
           that
           in
           a
           world
           so
           many
           ages
           lost
           in
           wickedness
           ,
           all
           imaginable
           trials
           would
           have
           been
           made
           to
           disburthen
           it
           of
           Religion
           ;
           and
           somewhat
           that
           had
           been
           specious
           ,
           at
           least
           ,
           to
           that
           purpose
           ,
           had
           been
           hit
           upon
           ;
           if
           the
           matter
           had
           been
           any
           way
           possible
           .
           And
           the
           more
           wicked
           the
           world
           hath
           been
           ,
           a
           so
           directly
           contrary
           ,
           and
           so
           continually
           assaulted
           principle
           ,
           not
           yet
           vanquished
           ,
           appears
           the
           more
           plainly
           invincible
           :
           And
           that
           the
           assaults
           have
           been
           from
           the
           lusts
           of
           men
           ,
           rather
           than
           
           their
           reason
           ,
           shews
           the
           more
           evidently
           ,
           that
           their
           reason
           hath
           only
           wanted
           a
           ground
           to
           work
           upon
           ;
           which
           if
           it
           could
           have
           been
           found
           ,
           their
           lusts
           had
           certainly
           prest
           it
           to
           their
           service
           in
           this
           warfare
           ;
           and
           not
           have
           endured
           rather
           ,
           the
           molestation
           of
           continual
           checks
           and
           rebukes
           from
           it
           .
        
         
           Nor
           need
           we
           yet
           to
           let
           our
           minds
           hang
           in
           suspence
           ,
           or
           be
           in
           a
           dubious
           expectation
           ,
           that
           possibly
           some
           or
           other
           great
           Wit
           may
           arise
           that
           shall
           perform
           some
           great
           thing
           in
           this
           matter
           ,
           and
           discover
           the
           groundlesness
           and
           folly
           of
           Religion
           by
           plain
           and
           undeniable
           reasons
           ,
           that
           have
           not
           as
           yet
           been
           thought
           on
           :
           But
           betake
           our selves
           to
           a
           stricter
           and
           closer
           consideration
           of
           our
           own
           grounds
           ,
           which
           if
           we
           can
           once
           find
           to
           be
           certainly
           true
           ,
           we
           may
           be
           sure
           they
           are
           of
           eternal
           truth
           ,
           and
           no
           possible
           contrivance
           or
           device
           can
           ever
           make
           them
           false
           .
        
         
           Having
           therefore
           seen
           what
           common
           consent
           may
           contribute
           to
           the
           establishing
           of
           them
           
           joyntly
           ;
           we
           may
           now
           apply
           our selves
           to
           consider
           and
           search
           into
           each
           of
           them
           (
           so
           far
           as
           they
           are
           capable
           of
           a
           distinct
           consideration
           )
           severally
           and
           apart
           .
           Having
           still
           this
           mark
           in
           our
           eye
           ,
           our
           own
           confirmation
           and
           excitation
           in
           reference
           to
           what
           is
           the
           proper
           work
           and
           business
           of
           a
           Temple
           ,
           
             Religion
             and
             conversation
             with
             God
          
           :
           How
           little
           soever
           any
           endeavour
           in
           this
           kind
           may
           be
           apt
           to
           signifie
           with
           the
           otherwise
           minded
           .
        
         
           And
           ,
           first
           for
           the
           existence
           of
           God
           ;
           that
           
           we
           may
           regularly
           and
           with
           evidence
           make
           it
           
           out
           to
           our selves
           ,
           that
           he
           is
           ,
           or
           doth
           exist
           ,
           and
           may
           withal
           see
           what
           the
           belief
           of
           his
           existence
           will
           contribute
           towards
           the
           evincing
           of
           the
           reasonableness
           of
           erecting
           a
           Temple
           to
           him
           .
           It
           is
           requisite
           that
           we
           first
           settle
           a
           true
           notion
           of
           him
           in
           our
           minds
           ;
           or
           be
           at
           an
           agreement
           with
           our selves
           ,
           what
           is
           that
           we
           mean
           ,
           or
           would
           have
           to
           be
           signified
           by
           the
           name
           of
           God
           :
           otherwise
           we
           know
           not
           what
           we
           seek
           ,
           nor
           when
           we
           have
           found
           him
           ,
        
         
           And
           though
           we
           must
           beforehand
           professedly
           avow
           that
           we
           take
           him
           to
           be
           such
           a
           one
           as
           we
           can
           never
           comprehend
           in
           our
           thoughts
           .
           That
           this
           knowledge
           is
           too
           excellent
           for
           us
           ,
           or
           he
           is
           more
           excellent
           than
           that
           we
           can
           perfectly
           know
           him
           ;
           yet
           it
           will
           be
           sufficient
           to
           guide
           us
           in
           our
           search
           after
           his
           existence
           ,
           if
           we
           can
           give
           such
           a
           description
           ,
           or
           assign
           such
           certain
           characters
           of
           his
           being
           as
           will
           severally
           or
           together
           distinguish
           him
           from
           all
           things
           else
           .
           For
           then
           we
           shall
           be
           able
           to
           call
           him
           by
           his
           own
           name
           ,
           and
           say
           this
           is
           God.
           Whatever
           his
           being
           may
           contain
           more
           ;
           or
           whatsoever
           other
           properties
           may
           belong
           to
           it
           beyond
           what
           we
           can
           as
           yet
           compass
           in
           our
           present
           thoughts
           of
           him
           .
        
         
           And
           such
           an
           account
           we
           shall
           have
           
           of
           what
           we
           are
           enquiring
           after
           ;
           if
           we
           have
           the
           conception
           in
           our
           minds
           of
           
             an
             eternal
             uncaused
             ,
             independent
             ,
             necessary
             Being
             that
             hath
             active
             power
             ,
             life
             ,
             wisdom
             ,
             goodness
             ,
             and
             whatsoever
             other
             supposable
             excellency
             ,
             in
             the
             highest
             perfection
             originally
             ,
             in
             and
             of
             it self
             .
          
        
         
           Such
           a
           Being
           we
           would
           with
           common
           consent
           
           express
           by
           the
           name
           of
           God.
           Even
           they
           that
           would
           profess
           to
           deny
           or
           doubt
           of
           his
           existence
           ,
           yet
           must
           acknowledge
           this
           to
           be
           the
           notion
           of
           that
           which
           they
           deny
           or
           doubt
           of
           .
           Or
           if
           they
           should
           say
           this
           is
           not
           it
           ,
           or
           (
           which
           is
           all
           one
           )
           that
           they
           do
           not
           deny
           or
           doubt
           of
           the
           existence
           of
           such
           a
           Being
           as
           this
           ;
           they
           on
           the
           other
           hand
           that
           would
           argue
           for
           his
           existence
           ,
           may
           conclude
           the
           cause
           is
           yielded
           them
           .
           This
           being
           that
           which
           they
           designed
           to
           contend
           for
           .
        
         
           It
           must
           indeed
           be
           acknowledg'd
           ,
           that
           some
           things
           belonging
           to
           the
           notion
           of
           God
           might
           have
           been
           more
           expresly
           named
           :
           But
           it
           was
           not
           necessary
           they
           should
           ,
           being
           sufficiently
           included
           here
           ,
           as
           will
           afterwards
           appear
           .
           Nor
           perhaps
           so
           convenient
           ;
           some
           things
           ,
           the
           express
           mention
           wherof
           is
           omitted
           ,
           being
           such
           as
           more
           captious
           persons
           might
           be
           apt
           at
           first
           to
           startle
           at
           ;
           which
           yet
           may
           ,
           possibly
           as
           they
           are
           insinuated
           under
           other
           expressions
           become
           by
           degrees
           more
           inclinable
           to
           receive
           them
           afterwards
           .
           And
           however
           if
           this
           be
           not
           a
           full
           and
           adequate
           notion
           (
           as
           who
           can
           ever
           tell
           when
           we
           have
           an
           express
           ,
           distinct
           particular
           notion
           of
           God
           ,
           which
           we
           are
           sure
           is
           adequate
           and
           full
           ?
           )
           it
           may
           however
           suffice
           ,
           that
           it
           is
           a
           true
           one
           ,
           as
           far
           as
           it
           goes
           ,
           and
           such
           as
           cannot
           be
           mistaken
           for
           the
           notion
           of
           any
           thing
           else
           .
           And
           it
           will
           be
           more
           especially
           sufficient
           to
           our
           present
           purpose
           ;
           if
           enough
           be
           comprehended
           in
           it
           to
           recommend
           him
           to
           us
           as
           a
           fit
           and
           worthy
           object
           of
           Religion
           ;
           and
           whereto
           a
           Templea
           
           ought
           to
           be
           designed
           .
           As
           it
           will
           appear
           there
           is
           ,
           when
           also
           we
           shall
           have
           added
           what
           is
           intended
           concerning
           his
           conversableness
           with
           men
           .
           The
           ground
           whereof
           is
           also
           in
           great
           part
           included
           in
           this
           account
           of
           him
           ;
           so
           that
           the
           consideration
           of
           it
           cannot
           be
           wholly
           severed
           from
           that
           of
           his
           existence
           :
           as
           hath
           been
           intimated
           above
           .
           That
           is
           ,
           that
           if
           such
           a
           Being
           exist
           ,
           unto
           which
           this
           notion
           belongs
           ;
           it
           will
           sufficiently
           appear
           ,
           he
           is
           such
           as
           that
           he
           can
           converse
           with
           men
           ;
           though
           it
           doth
           not
           thence
           certainly
           follow
           that
           he
           will.
           For
           it
           were
           a
           rash
           and
           bold
           adventure
           to
           say
           he
           could
           not
           be
           God
           ,
           if
           he
           did
           not
           condescend
           to
           such
           terms
           of
           reconciliation
           and
           converse
           with
           apostate
           creatures
           .
           Whereof
           therefore
           more
           is
           to
           be
           said
           than
           the
           meer
           manifesting
           his
           existence
           in
           its
           own
           place
           .
        
         
           And
           as
           to
           this
           ,
           that
           we
           may
           proceed
           gradually
           ,
           and
           in
           the
           most
           familiar
           and
           intelligible
           way
           that
           we
           can
           ;
           we
           may
        
         
           1.
           
           Be
           most
           assured
           ,
           that
           there
           hath
           been
           somewhat
           or
           other
           from
           all
           eternity
           ,
           or
           that
           
           looking
           backward
           ,
           somewhat
           of
           real
           being
           must
           be
           confessed
           eternal
           .
           Let
           such
           ,
           as
           have
           not
           been
           used
           to
           think
           of
           any
           thing
           more
           than
           what
           they
           could
           see
           with
           their
           eyes
           ;
           and
           to
           whom
           reasoning
           only
           seems
           difficult
           ,
           because
           they
           have
           not
           tried
           what
           they
           can
           do
           in
           it
           ;
           but
           use
           their
           thoughts
           a
           little
           ,
           and
           by
           moving
           them
           a
           few
           easie
           steps
           ,
           they
           will
           soon
           find
           themselves
           as
           sure
           of
           this
           ,
           as
           that
           they
           see
           or
           hear
           ,
           or
           understand
           ,
           or
           are
           any
           thing
           .
        
         
         
           For
           being
           sure
           that
           something
           now
           is
           (
           that
           you
           see
           ,
           for
           instance
           ,
           or
           are
           something
           .
           )
           You
           must
           then
           acknowledge
           that
           certainly
           either
           something
           always
           was
           ,
           and
           hath
           ever
           been
           ,
           or
           been
           from
           all
           eternity
           ;
           or
           else
           you
           must
           say
           ,
           that
           sometime
           nothing
           was
           ;
           or
           that
           all
           being
           once
           was
           not
           .
           And
           so
           ,
           since
           you
           find
           that
           something
           now
           is
           ,
           that
           there
           was
           a
           time
           when
           any
           thing
           of
           being
           did
           begin
           to
           be
           ,
           that
           is
           ,
           that
           till
           that
           time
           there
           was
           nothing
           ;
           But
           now
           at
           that
           time
           somewhat
           first
           began
           to
           be
           .
           For
           what
           can
           be
           plainer
           than
           that
           ,
           if
           all
           being
           sometime
           was
           not
           ,
           and
           now
           some
           being
           is
           ,
           every
           thing
           of
           being
           had
           a
           beginning
           ?
           And
           thence
           it
           would
           follow
           that
           some
           being
           ,
           
             that
             is
          
           ,
           the
           first
           that
           ever
           began
           to
           be
           ,
           did
           of
           it self
           start
           up
           out
           of
           nothing
           ,
           or
           made
           it self
           to
           be
           ,
           when
           before
           ,
           nothing
           was
           .
        
         
           But
           now
           do
           you
           not
           plainly
           see
           that
           it
           is
           altogether
           impossible
           any
           thing
           should
           do
           so
           ;
           that
           is
           ,
           when
           it
           was
           as
           yet
           nothing
           ,
           and
           when
           nothing
           at
           all
           as
           yet
           was
           ,
           that
           it
           should
           make
           it self
           ,
           or
           come
           into
           being
           of
           it self
           ?
           For
           sure
           ,
           making
           it self
           is
           doing
           something
           .
           But
           can
           that
           which
           is
           nothing
           do
           any
           thing
           ?
           unto
           all
           doing
           there
           must
           be
           some
           doer
           .
           Wherefore
           a
           thing
           must
           be
           before
           it
           can
           do
           any
           thing
           ;
           and
           therefore
           it
           would
           follow
           that
           it
           was
           before
           it
           was
           ;
           or
           was
           and
           was
           not
           ,
           was
           some
           thing
           and
           nothing
           at
           the
           same
           time
           .
           Yea
           ,
           and
           it
           was
           divers
           from
           it self
           .
           For
           a
           cause
           must
           be
           a
           distinct
           thing
           from
           that
           which
           is
           caused
           by
           it
           .
           Wherefore
           it
           is
           most
           apparent
           that
           
           some
           being
           hath
           ever
           been
           ,
           or
           did
           never
           begin
           to
           be
           .
           Whence
           further
           ,
        
         
           2.
           
           It
           is
           also
           evident
           ,
           that
           some
           being
           was
           uncaused
           ,
           or
           was
           ever
           of
           it self
           ,
           without
           any
           
           cause
           .
           For
           what
           never
           was
           from
           another
           had
           never
           any
           cause
           ,
           since
           nothing
           could
           be
           its
           own
           cause
           .
           And
           somewhat
           ,
           as
           appears
           from
           what
           hath
           been
           said
           ,
           never
           was
           from
           another
           .
           Or
           it
           may
           be
           plainly
           argued
           thus
           ;
           That
           either
           some
           being
           was
           uncaused
           ,
           or
           all
           being
           was
           caused
           .
           But
           if
           all
           being
           were
           caused
           ,
           then
           some
           one
           at
           least
           was
           the
           cause
           of
           it self
           :
           which
           hath
           been
           already
           shown
           impossible
           .
           Therefore
           the
           expression
           commonly
           used
           concerning
           the
           first
           Being
           that
           it
           was
           
             of
             it self
          
           ,
           is
           only
           to
           be
           taken
           negatively
           ,
           that
           is
           ,
           that
           it
           was
           not
           
             of
             another
          
           ,
           not
           positively
           ,
           as
           if
           it
           did
           sometime
           make
           it self
           .
           Or
           ,
           what
           there
           is
           positive
           ,
           signified
           by
           that
           form
           of
           speech
           ,
           is
           only
           to
           be
           taken
           thus
           ,
           that
           it
           was
           a
           being
           of
           that
           nature
           ,
           as
           that
           it
           was
           impossible
           it
           should
           ever
           not
           have
           been
           .
           Not
           that
           it
           did
           ever
           of
           it self
           step
           out
           of
           not
           being
           into
           Being
           :
           Of
           which
           more
           hereafter
           .
        
         
           3.
           
           And
           now
           it
           is
           hence
           further
           evident
           that
           some
           being
           is
           independent
           upon
           any
           other
           ,
           
           that
           is
           ,
           whereas
           it
           already
           appears
           that
           some
           being
           did
           never
           depend
           on
           any
           other
           ,
           as
           a
           productive
           cause
           .
           Or
           was
           not
           beholden
           to
           any
           other
           ,
           that
           it
           might
           come
           into
           Being
           .
           It
           is
           thereupon
           equally
           evident
           that
           't
           is
           simply
           independent
           ,
           or
           cannot
           be
           beholden
           to
           any
           for
           for
           its
           continued
           being
           .
           For
           what
           did
           never
           need
           a
           productive
           cause
           ,
           doth
           as
           little
           need
           a
           
           sustaining
           or
           conserving
           cause
           .
           And
           ,
           to
           make
           this
           more
           plain
           ,
           either
           some
           being
           is
           independent
           ,
           or
           all
           being
           is
           dependent
           .
           But
           there
           is
           nothing
           without
           the
           compass
           of
           all
           being
           ,
           whereon
           it
           may
           depend
           .
           Wherefore
           to
           say
           ,
           that
           all
           being
           doth
           depend
           ,
           is
           to
           say
           it
           depends
           on
           nothing
           ,
           that
           is
           ,
           that
           it
           depends
           not
           .
           For
           to
           depend
           on
           nothing
           is
           not
           to
           depend
           .
        
         
           It
           is
           therefore
           a
           manifest
           contradiction
           to
           say
           that
           all
           being
           doth
           depend
           :
           against
           which
           it
           is
           no
           relief
           to
           say
           ,
           that
           all
           beings
           do
           circularly
           depend
           on
           one
           another
           .
           For
           so
           ,
           however
           the
           whole
           circle
           or
           sphere
           of
           being
           ,
           should
           depend
           on
           nothing
           ,
           or
           one
           at
           last
           depend
           on
           it self
           ;
           which
           negatively
           taken
           ,
           as
           before
           ,
           is
           truc
           ,
           and
           the
           thing
           we
           contend
           for
           ;
           that
           one
           ,
           the
           common
           support
           of
           all
           the
           rest
           depends
           not
           on
           any
           thing
           without
           it self
           .
           Whence
           also
           it
           is
           plainly
           consequent
           .
        
         
           That
           4.
           
           Such
           a
           Being
           is
           necessary
           ,
           or
           doth
           
           necessarily
           exist
           :
           that
           is
           ,
           that
           it
           is
           of
           such
           a
           nature
           as
           that
           it
           could
           not
           ,
           or
           cannot
           but
           be
           .
           For
           what
           is
           in
           being
           neither
           by
           its
           own
           choice
           ,
           or
           any
           others
           ,
           is
           necessarily
           .
           But
           what
           was
           not
           made
           by
           it self
           (
           which
           hath
           been
           shewn
           impossible
           that
           any
           thing
           should
           )
           nor
           by
           any
           other
           (
           as
           it
           hath
           been
           proved
           ,
           something
           was
           not
           .
           )
           It
           is
           manifest
           it
           neither
           depended
           on
           its
           own
           choice
           ,
           nor
           any
           others
           that
           it
           is
           .
           And
           therefore
           its
           existence
           is
           not
           owing
           to
           choice
           at
           all
           ,
           but
           to
           the
           necessity
           of
           its
           own
           nature
           .
           Wherefore
           it
           is
           always
           by
           a
           simple
           ,
           absolute
           ,
           natural
           necessity
           ;
           
           being
           of
           such
           a
           nature
           ,
           to
           which
           it
           is
           altogether
           repugnant
           ,
           and
           impossible
           ever
           not
           to
           have
           been
           ,
           or
           ever
           to
           cease
           from
           being
           .
           And
           now
           having
           gone
           thus
           far
           ,
           and
           being
           assured
           that
           hitherto
           we
           feel
           the
           ground
           firm
           under
           us
           ;
           that
           is
           ,
           having
           gained
           a
           full
           certainty
           that
           there
           is
           an
           eternal
           ,
           uncaused
           ,
           independent
           necessary
           Being
           ,
           and
           therefore
           actually
           ,
           and
           everlastingly
           existing
           ;
           we
           may
           advance
           one
           step
           further
           ,
           and
           with
           equal
           assurance
           ,
           add
           ,
        
         
           5.
           
           That
           this
           eternal
           ,
           independent
           uncaused
           
           Being
           ,
           is
           self-active
           ,
           that
           is
           ,
           (
           which
           is
           at
           present
           meant
           )
           not
           such
           as
           acts
           upon
           it self
           ,
           but
           that
           hath
           the
           power
           of
           acting
           upon
           other
           things
           in
           and
           of
           it self
           ,
           without
           deriving
           it
           from
           any
           other
           .
           Or
           at
           least
           that
           there
           is
           such
           a
           Being
           as
           is
           eternal
           ,
           uncaused
           ,
           &c.
           having
           the
           
             power
             of
             action
          
           in
           and
           of
           it self
           .
        
         
           For
           either
           such
           a
           Being
           as
           hath
           been
           already
           evinced
           is
           of
           it self
           active
           or
           unactive
           ,
           or
           either
           hath
           the
           power
           of
           action
           of
           it self
           or
           not
           .
           If
           we
           will
           say
           the
           latter
           ,
           let
           it
           be
           considered
           what
           we
           say
           ,
           and
           to
           what
           purpose
           we
           say
           it
           .
           First
           ,
           we
           are
           to
           weigh
           what
           it
           is
           we
           affirm
           ,
           when
           we
           speak
           of
           an
           eternal
           ,
           uncaused
           ,
           independent
           ,
           necessary
           Being
           ,
           that
           is
           of
           it self
           totally
           unactive
           ,
           or
           destitute
           of
           any
           active
           power
           .
           If
           we
           will
           say
           there
           is
           some
           such
           thing
           ,
           we
           will
           confess
           when
           we
           have
           called
           it
           something
           ,
           it
           is
           a
           very
           silly
           ,
           despicable
           ,
           idle
           something
           ,
           and
           a
           something
           ,
           (
           if
           we
           look
           upon
           it
           alone
           )
           as
           good
           as
           nothing
           .
           For
           there
           is
           but
           little
           odds
           between
           
           being
           nothing
           ,
           and
           being
           able
           to
           do
           nothing
           .
           We
           will
           again
           confess
           ,
           eternity
           ,
           self-origination
           ,
           independency
           ,
           necessity
           of
           existence
           ,
           to
           be
           very
           great
           and
           highly
           dignifying
           
           attributes
           ;
           and
           that
           import
           a
           most
           unconceivable
           excellency
           .
           For
           what
           higher
           glory
           can
           we
           ascribe
           to
           any
           being
           ,
           than
           to
           acknowledge
           it
           to
           have
           been
           from
           eternity
           of
           it self
           ;
           without
           being
           beholden
           to
           any
           other
           ,
           and
           to
           be
           such
           as
           that
           it
           can
           be
           ,
           and
           cannot
           but
           be
           in
           the
           same
           state
           ,
           self-subsisting
           ,
           and
           self-sufficient
           to
           all
           eternity
           ?
           And
           what
           unconceivable
           myriads
           of
           little
           sensless
           Deities
           must
           we
           upon
           that
           supposition
           admit
           (
           as
           would
           appear
           if
           it
           were
           fit
           to
           trouble
           the
           Reader
           with
           an
           explication
           of
           the
           nature
           and
           true
           notion
           of
           matter
           ,
           which
           the
           being
           now
           supposed
           ,
           must
           be
           found
           to
           be
           !
           )
           But
           what
           can
           our
           reason
           either
           direct
           ,
           or
           endure
           ,
           that
           we
           should
           so
           uncongruously
           misplace
           so
           magnificent
           attributes
           as
           these
           ?
           and
           ascribe
           
           the
           prime
           glory
           of
           the
           most
           excellent
           Being
           ,
           unto
           that
           which
           is
           next
           to
           nothing
           ?
           What
           might
           further
           be
           said
           to
           demonstrate
           the
           impossibility
           of
           a
           self-subsisting
           ,
           and
           self-original
           ,
           unactive
           being
           ,
           will
           be
           here
           unseasonable
           ,
           and
           pre-occupying
           .
           But
           if
           any
           in
           the
           mean
           time
           will
           be
           so
           sullen
           as
           to
           say
           such
           a
           thing
           ,
        
         
           Let
           it
           2.
           be
           considered
           to
           what
           purpose
           they
           say
           it
           .
           Is
           it
           to
           exclude
           a
           necessary
           self-active
           being
           ?
           But
           it
           can
           signifie
           nothing
           to
           that
           purpose
           .
           For
           such
           a
           Being
           they
           will
           be
           forced
           to
           acknowledge
           ,
           let
           them
           do
           what
           they
           can
           (
           besides
           putting
           out
           their
           own
           eyes
           )
           notwithstanding
           .
           For
           why
           will
           they
           acknowledge
           any
           necessary
           Being
           at
           all
           ,
           that
           was
           ever
           of
           it self
           ?
           Is
           it
           not
           because
           they
           cannot
           otherwise
           for
           their
           hearts
           tell
           how
           it
           was
           ever
           possible
           that
           any
           thing
           at
           all
           could
           come
           into
           being
           ?
           But
           finding
           that
           something
           is
           ,
           they
           are
           compell'd
           to
           acknowledge
           that
           something
           hath
           ever
           been
           ,
           necessarily
           ,
           and
           of
           it self
           .
           No
           other
           account
           could
           be
           given
           how
           other
           things
           came
           to
           be
           .
           But
           what
           ?
           doth
           it
           signifie
           any
           thing
           towards
           the
           giving
           an
           account
           of
           the
           original
           of
           all
           other
           things
           ,
           to
           suppose
           only
           an
           eternal
           ,
           self-subsisting
           ,
           unactive
           Being
           ?
           Did
           that
           cause
           other
           things
           to
           be
           ?
           Will
           not
           their
           own
           breath
           choak
           them
           if
           they
           attempt
           to
           utter
           the
           self-contradicting
           words
           ,
           
             an
             unactive
             cause
          
           ,
           (
           i.
           e.
           Efficient
           or
           Author
           )
           of
           any
           thing
           .
           And
           do
           they
           not
           see
           they
           are
           as
           far
           from
           their
           mark
           ,
           or
           do
           no
           more
           towards
           the
           assigning
           the
           original
           of
           
           all
           other
           things
           ,
           by
           supposing
           an
           eternal
           ,
           unactive
           Being
           only
           ,
           than
           if
           they
           supposed
           none
           at
           all
           .
           That
           what
           can
           
             do
             nothing
          
           ,
           can
           no
           more
           be
           the
           productive
           cause
           of
           another
           ,
           than
           that
           which
           
             is
             nothing
          
           ?
           Wherefore
           by
           the
           same
           Reason
           that
           hath
           constrained
           us
           to
           acknowledge
           an
           eternal
           ,
           uncaused
           ,
           independent
           ,
           necessary
           Being
           ,
           we
           are
           also
           unavoidably
           led
           to
           acknowledge
           this
           Being
           to
           be
           self-active
           ,
           or
           such
           as
           hath
           the
           power
           of
           action
           in
           and
           of
           it self
           .
           Or
           that
           there
           is
           certainly
           such
           a
           Being
           ,
           that
           is
           the
           cause
           of
           all
           the
           things
           which
           our
           sense
           tells
           us
           are
           besides
           existent
           in
           the
           world
           .
        
         
           For
           what
           else
           is
           left
           us
           to
           say
           or
           think
           ?
           will
           
           we
           think
           fit
           to
           say
           that
           all
           things
           we
           behold
           were
           as
           they
           are
           necessarily
           existent
           from
           all
           eternity
           ?
           That
           were
           to
           speak
           against
           our
           own
           eyes
           ,
           which
           continually
           behold
           the
           rise
           and
           fall
           of
           living
           things
           ,
           of
           whatsoever
           sort
           or
           kind
           ,
           that
           can
           come
           under
           their
           notice
           .
           And
           it
           were
           to
           speak
           against
           the
           thing
           it self
           that
           we
           say
           ,
           and
           to
           say
           and
           unsay
           the
           same
           thing
           in
           the
           same
           breath
           .
           For
           all
           the
           things
           we
           behold
           are
           in
           some
           respect
           or
           other
           (
           internal
           ,
           or
           external
           )
           continually
           changing
           ,
           and
           therefore
           could
           never
           long
           be
           beheld
           as
           they
           are
           .
           And
           to
           say
           then
           ,
           they
           have
           been
           continually
           changing
           from
           eternity
           ,
           and
           yet
           have
           been
           necessarily
           ,
           is
           unintelligible
           ,
           and
           flat
           non-sense
           .
           For
           what
           is
           necessarily
           ,
           is
           always
           the
           same
           ;
           and
           what
           is
           in
           this
           or
           that
           posture
           necessarily
           (
           that
           is
           by
           an
           intrinsick
           simple
           and
           absolute
           necessity
           ,
           which
           must
           be
           here
           meant
           )
           must
           be
           ever
           so
           .
           Wherefore
           
           to
           suppose
           the
           world
           in
           this
           or
           that
           state
           necessarily
           ;
           and
           yet
           that
           such
           a
           state
           is
           changeable
           ,
           is
           an
           impossible
           ,
           and
           self-contradicting
           supposition
           .
           †
        
         
         
           And
           to
           say
           any
           thing
           is
           changing
           from
           eternity
           ,
           signifies
           it
           is
           always
           undergoing
           a
           change
           which
           is
           never
           past
           over
           ,
           that
           is
           ,
           that
           it
           is
           eternally
           unchang'd
           ,
           and
           is
           ever
           the
           same
           .
           For
           the
           least
           imaginable
           degree
           of
           change
           ,
           is
           some
           change
           .
           What
           is
           in
           any
           the
           least
           respect
           changed
           ,
           is
           not
           in
           every
           respect
           the
           same
           ,
           suppose
           
           then
           any
           thing
           in
           this
           present
           state
           or
           posture
           ,
           and
           that
           it
           is
           eternally
           changing
           in
           it
           ;
           either
           a
           new
           state
           and
           posture
           is
           acquired
           ,
           or
           not
           .
           If
           it
           be
           ,
           the
           former
           was
           temporary
           ,
           and
           hath
           an
           end
           ;
           and
           therefore
           the
           just
           and
           adequate
           measure
           of
           it
           was
           not
           eternity
           ,
           which
           hath
           no
           end
           ;
           much
           less
           of
           the
           change
           of
           it
           ,
           or
           the
           transition
           from
           the
           one
           state
           to
           the
           other
           .
           But
           if
           no
           new
           state
           or
           posture
           be
           acquired
           (
           which
           any
           the
           least
           gradual
           alteration
           would
           make
           )
           then
           it
           is
           eternally
           unchanged
           in
           any
           the
           least
           degree
           .
           Therefore
           eternal
           changing
           is
           a
           manifest
           contradiction
           .
        
         
           But
           if
           it
           be
           said
           though
           eternity
           be
           not
           the
           measure
           of
           one
           change
           ;
           it
           may
           be
           of
           infinite
           changes
           endlesly
           succeeding
           one
           another
           .
           Even
           this
           also
           will
           be
           found
           contradictions
           and
           impossible
           .
           For
           (
           not
           to
           trouble
           the
           Reader
           with
           the
           more
           intricate
           controversie
           of
           the
           possibility
           or
           impossibility
           of
           infinite
           or
           eternal
           succession
           ,
           about
           which
           they
           who
           have
           a
           mind
           may
           consult
           others
           .
           *
        
         
           If
           this
           signifie
           any
           thing
           to
           the
           present
           purpose
           ,
           it
           must
           mean
           the
           infinite
           or
           eternal
           changes
           of
           a
           necessary
           being
           .
           And
           how
           these
           very
           terms
           do
           clash
           with
           one
           another
           ,
           methinks
           any
           sound
           mind
           might
           apprehend
           at
           the
           first
           mention
           of
           them
           ;
           And
           how
           manifestly
           repugnant
           the
           things
           are
           ,
           may
           be
           collected
           from
           what
           hath
           been
           said
           ;
           and
           especially
           from
           what
           was
           thought
           more
           fit
           to
           be
           annexed
           in
           the
           Margin
           .
        
         
           But
           now
           since
           we
           find
           that
           the
           present
           state
           
           of
           things
           is
           changeable
           ,
           and
           actually
           changing
           ,
           and
           that
           what
           is
           changable
           is
           not
           necessarily
           ,
           and
           of
           it self
           .
        
         
           And
           since
           it
           is
           evident
           that
           there
           is
           some
           necessary
           Being
           ,
           otherwise
           nothing
           could
           ever
           have
           been
           ,
           and
           that
           without
           action
           nothing
           could
           be
           from
           it
           .
           Since
           also
           all
           change
           imports
           somewhat
           of
           passion
           ,
           and
           all
           passion
           supposes
           action
           ,
           and
           all
           action
           ,
           active
           power
           ,
           and
           active
           power
           an
           original
           seat
           or
           subject
           ,
           that
           is
           self-active
           ,
           or
           that
           hath
           the
           
             power
             of
             action
          
           in
           and
           of
           it self
           .
           For
           there
           could
           be
           no
           derivation
           of
           it
           from
           that
           which
           hath
           it
           not
           ,
           and
           no
           firstderivation
           ,
           but
           from
           that
           which
           hath
           it
           originally
           of
           it self
           .
           And
           a
           first
           derivation
           there
           must
           be
           ,
           since
           all
           things
           that
           are
           or
           ever
           have
           been
           furnisht
           with
           it
           ,
           and
           not
           of
           themselves
           must
           either
           mediately
           or
           immediately
           have
           derived
           it
           from
           that
           which
           had
           it
           of
           it self
           .
           It
           is
           therefore
           manifest
           ,
           that
           there
           is
           a
           
             necessary
             self-active
             Being
          
           ,
           The
           cause
           and
           Author
           of
           this
           perpetually
           variable
           state
           and
           frame
           of
           things
           .
           And
           hence
           ,
        
         
           6.
           
           Since
           we
           can
           frame
           no
           notion
           of
           life
           which
           
             self-active
             power
          
           doth
           not
           ,
           at
           least
           ,
           comprehend
           
           (
           as
           upon
           trial
           we
           shall
           find
           that
           we
           cannot
           )
           it
           is
           consequent
           that
           this
           Being
           is
           also
           
             originally
             vital
          
           ,
           and
           
             the
             root
             of
             all
             vitality
          
           ,
           such
           as
           hath
           life
           in
           or
           of
           it self
           ,
           and
           from
           whence
           it
           is
           propagated
           to
           every
           other
           living
           thing
           .
           †
        
         
           And
           so
           as
           we
           plainly
           see
           that
           this
           sensible
           world
           did
           sometime
           begin
           to
           be
           ,
           't
           is
           also
           evident
           it
           took
           its
           beginning
           from
           a
           Being
           essentially
           vital
           ,
           and
           active
           ,
           that
           had
           it self
           no
           beginning
           .
           Nor
           can
           we
           make
           a
           difficulty
           to
           conclude
           that
           this
           Being
           ,
           (
           which
           now
           we
           have
           shewn
           ,
           is
           active
           ,
           and
           all
           action
           implies
           some
           power
           )
           is
        
         
           7.
           
           Of
           vast
           and
           mighty
           Power
           (
           we
           will
           not
           
           say
           infinite
           ,
           lest
           we
           should
           step
           too
           far
           at
           once
           ;
           not
           minding
           now
           to
           discuss
           whether
           creation
           require
           infinite
           power
           )
           when
           we
           consider
           and
           contemplate
           the
           vastness
           of
           the
           work
           performed
           by
           it
           .
           Unto
           which
           (
           if
           we
           were
           to
           make
           our
           estimate
           by
           nothing
           else
           )
           we
           must
           ,
           at
           least
           ,
           judge
           this
           power
           to
           be
           proportionable
           .
           For
           when
           our
           eyes
           behold
           an
           effect
           exceeding
           the
           power
           of
           any
           cause
           which
           they
           can
           behold
           ,
           our
           mind
           must
           step
           in
           and
           supply
           the
           defect
           of
           our
           feebler
           sense
           ;
           so
           as
           to
           make
           a
           judgment
           there
           is
           a
           cause
           
             we
             see
             not
          
           ,
           equal
           to
           this
           effect
           .
           As
           when
           we
           behold
           a
           great
           and
           magnificent
           fabrick
           ,
           and
           entring
           in
           we
           see
           not
           the
           master
           or
           
           any
           living
           thing
           (
           which
           was
           
           Cicero's
           Observation
           
           in
           reference
           to
           this
           present
           purpose
           )
           besides
           Mice
           or
           Weasles
           ,
           we
           will
           not
           think
           that
           Mice
           or
           Weasels
           built
           it
           .
           Nor
           need
           we
           ,
           in
           a
           matter
           so
           obvious
           ,
           insist
           further
           .
           But
           only
           when
           our
           severer
           Reason
           hath
           made
           us
           confess
           ,
           our
           further
           contemplation
           should
           make
           us
           admire
           a
           power
           which
           is
           at
           once
           both
           so
           apparent
           ,
           and
           so
           stupendous
           .
        
         
           Corollary
           .
           And
           now
           from
           what
           hath
           been
           hitherto
           discoursed
           ,
           it
           seems
           a
           plain
           and
           necessary
           consectary
           ,
           That
           this
           world
           had
           a
           cause
           divers
           from
           the
           matter
           whereof
           it
           is
           composed
           .
        
         
           For
           otherwise
           matter
           that
           hath
           been
           more
           generally
           taken
           to
           be
           of
           it self
           altogether
           unactive
           ,
           must
           be
           stated
           the
           only
           cause
           and
           fountain
           of
           all
           the
           action
           and
           motion
           that
           is
           now
           to
           be
           found
           in
           the
           whole
           Universe
           .
           Which
           is
           a
           conceit
           wild
           and
           absurd
           enough
           ;
           not
           only
           as
           it
           opposes
           the
           common
           judgment
           of
           such
           as
           have
           with
           the
           greatest
           diligence
           enquired
           into
           things
           of
           this
           nature
           ,
           But
           as
           being
           in
           it self
           manifestly
           impossible
           to
           be
           true
           .
        
         
           As
           would
           easily
           appear
           if
           it
           were
           needful
           to
           press
           farther
           Dr.
           
           More
           's
           reasonings
           
           to
           this
           purpose
           ;
           which
           he
           hath
           done
           sufficiently
           for
           himself
           .
        
         
           And
           also
           that
           otherwise
           all
           the
           great
           and
           undeniable
           changes
           which
           continually
           happen
           in
           it
           must
           proceed
           from
           its
           
           own
           constant
           and
           eternal
           action
           upon
           it self
           ,
           while
           it
           is
           yet
           feigned
           to
           be
           a
           necessary
           being
           ;
           with
           the
           notion
           whereof
           they
           are
           notoriously
           inconsistent
           .
           Which
           therefore
           we
           taking
           to
           be
           most
           clear
           ,
           may
           now
           the
           more
           securely
           proceed
           to
           what
           follows
           .
        
      
       
         
           CHAP.
           III.
           
        
         
           
             Wisdom
             
               asserted
               to
               belong
               to
               this
            
             Being
             .
             
               The
               production
               of
               this
               world
               by
               a
               mighty
               Agent
               destitute
               of
               Wisdom
               impossible
               .
               On
               consideration
               of
               ,
            
             1.
             
             
               What
               would
               be
               adverse
               to
               this
               production
               .
            
             2.
             
             
               What
               would
               be
               wanting
               some
               effects
               to
               which
               a
               designing
               cause
               will
               ,
               on
               all
               hands
               ,
               be
               confessed
               necessary
               ,
               as
               having
               manifest
               characters
               of
               skill
               and
               design
               upon
               them
               .
               Absurd
               here
               to
               except
               the
               works
               of
               nature
               .
               Wherein
               at
               least
               equal
               characters
               of
               Wisdom
               and
               design
               to
               be
               seen
               ,
               as
               in
               any
               the
               most
               confessed
               pieces
               of
               Art
               ,
               Instanced
               in
               the
               frame
               and
               Motion
               of
               heavenly
               bodies
               .
               A
               mean
               ,
               unphilosophical
               temper
               to
               be
               more
               taken
               with
               novelties
               than
               common
               things
               of
               greater
               importance
               .
               Further
               instance
               in
               the
               composition
               of
               the
               bodies
               of
               Animals
               .
               Two
               contrary
               causes
               of
               mens
               not
               acknowledging
               the
               Wisdom
               of
               their
               Maker
               herein
               .
               Progress
               is
               made
               from
               the
               consideration
               of
               the
               parts
               and
               frame
               ,
               to
               powers
               and
               functions
               of
               Terrestrial
               Creatures
               .
               Growth
               ,
               Nutrition
               ,
               Propagation
               of
               kind
               .
            
             
             
               Spontaneous
               motion
               ,
               Sensation
               .
               The
               pretence
               considered
               ,
               that
               the
               bodies
               of
               Animals
               are
               machines
               .
            
             1.
             
             
               How
               improbable
               it
               is
            
             .
             2.
             
             
               How
               little
               to
               the
               purpose
               .
               The
               powers
               of
               the
               humane
               soul.
               It
               appears
               ,
            
             notwithstanding
             them
             ,
             
               it
               had
               a
               cause
            
             ;
             By
             them
             ,
             
               a
               wise
               and
               intelligent
               cause
               .
               It
               is
               not
               matter
               .
            
             That
             
               not
               capable
               of
               Reason
               .
               They
               not
               here
               reflected
               on
               who
               think
               reasonable
               souls
               made
               of
               refined
               matter
               by
               the
               Creator
               .
               Not
               being
               matter
               ,
               nor
               arising
               from
               thence
               it
               must
               have
               a
               Cause
               that
               is
               intelligent
               .
            
             9.
             
             Goodness
             
               also
               belonging
               to
               this
            
             Being
             .
          
        
         
           WE
           therefore
           add
           ,
           That
           this
           being
           is
           
           Wise
           and
           Intelligent
           as
           well
           as
           powerful
           ;
           upon
           the
           very
           view
           of
           this
           world
           it
           will
           appear
           so
           vast
           power
           was
           guided
           by
           equal
           wisdom
           in
           the
           framing
           of
           it
           ;
           Though
           this
           is
           wont
           to
           be
           the
           principal
           labour
           in
           evincing
           the
           existence
           of
           a
           Deity
           ,
           viz.
           the
           proving
           that
           this
           universe
           owes
           its
           rise
           to
           a
           wise
           and
           designing
           cause
           ;
           as
           may
           be
           seen
           in
           
           Cicero's
           excellent
           performance
           in
           this
           kind
           ,
           and
           in
           divers
           later
           Writers
           .
           Yet
           the
           placing
           so
           much
           of
           their
           endeavour
           herein
           ,
           seems
           in
           great
           part
           to
           have
           proceeded
           hence
           ,
           that
           this
           hath
           been
           chosen
           for
           the
           great
           medium
           to
           prove
           that
           it
           had
           a
           cause
           divers
           from
           it self
           .
           But
           if
           that
           once
           be
           done
           a
           shorter
           way
           ,
           and
           it
           fully
           appear
           that
           this
           world
           is
           not
           it self
           a
           necessary
           Being
           ,
           having
           the
           power
           of
           all
           the
           action
           and
           motion
           to
           be
           found
           in
           it
           ,
           
             of
             it self
          
           ;
           (
           which
           already
           
           seems
           plain
           enough
           .
           )
           And
           it
           do
           most
           evidently
           thence
           also
           appear
           to
           have
           had
           a
           cause
           foreign
           to
           ,
           or
           distinct
           from
           it self
           ;
           though
           we
           shall
           not
           therefore
           the
           more
           carelesly
           consider
           this
           subject
           ;
           yet
           no
           place
           of
           doubt
           seems
           to
           remain
           ,
           but
           that
           this
           was
           an
           
             Intelligent
             cause
          
           ,
           and
           that
           this
           world
           was
           the
           product
           of
           wisdom
           and
           counsel
           ,
           and
           not
           of
           meer
           power
           alone
           .
           For
           what
           imagination
           can
           be
           more
           grosly
           absurd
           ,
           than
           to
           suppose
           this
           orderly
           frame
           of
           things
           to
           have
           been
           the
           result
           of
           so
           mighty
           power
           ,
           not
           accompanied
           or
           guided
           by
           wisdom
           and
           counsel
           ?
           that
           is
           (
           as
           the
           case
           must
           now
           unavoidably
           be
           understood
           )
           that
           there
           is
           some
           being
           necessarily
           existent
           ,
           of
           an
           essentially
           active
           nature
           ,
           of
           unconceivably
           vast
           and
           mighty
           power
           and
           vigour
           ,
           destitute
           of
           all
           understanding
           and
           knowledge
           ,
           and
           consequently
           of
           any
           self-moderating-principle
           ,
           but
           acting
           always
           by
           the
           necessity
           of
           its
           own
           nature
           ,
           and
           therefore
           to
           it
           s
           very
           uttermost
           ,
           that
           raised
           up
           all
           the
           alterable
           matter
           of
           the
           universe
           (
           to
           whose
           nature
           it
           is
           plainly
           repugnant
           to
           be
           of
           it self
           ,
           or
           exist
           necessarily
           )
           out
           of
           nothing
           ;
           and
           by
           the
           utmost
           exertion
           of
           that
           ungovern'd
           power
           ,
           put
           all
           the
           parts
           and
           particles
           of
           that
           matter
           into
           a
           wild
           hurry
           of
           impetuous
           motion
           ,
           by
           which
           they
           have
           been
           compacted
           and
           digested
           into
           particular
           beings
           in
           that
           variety
           and
           order
           which
           we
           now
           behold
           .
           And
           surely
           to
           give
           this
           account
           of
           the
           worlds
           original
           ,
           is
           ,
           as
           Cicero
           ,
           speaks
           ,
           not
           
             to
             consider
             ,
             but
             to
             cast
             lots
             what
             to
             say
             .
          
           And
           were
           as
           mad
           a
           supposition
           ,
           As
           if
           
           one
           should
           suppose
           the
           one
           and
           twenty
           Letters
           ,
           formed
           (
           as
           the
           same
           Author
           elsewhere
           speaks
           )
           in
           great
           numbers
           ,
           of
           Gold
           ,
           or
           what
           you
           please
           else
           ,
           and
           cast
           of
           any
           careless
           fashion
           together
           ,
           and
           that
           of
           these
           loosely
           shaken
           out
           upon
           the
           ground
           ,
           Ennius
           his
           Annals
           should
           result
           ,
           so
           as
           to
           be
           distinctly
           legible
           ,
           as
           now
           we
           see
           them
           .
           Nay
           it
           were
           the
           supposition
           of
           a
           thing
           a
           thousand
           fold
           more
           manifestly
           impossible
           .
        
         
           2.
           
           For
           before
           we
           consider
           the
           gross
           absurdity
           of
           such
           a
           supposed
           production
           ,
           that
           is
           ,
           that
           
           a
           thing
           should
           be
           brought
           to
           pass
           by
           so
           meer
           a
           casualty
           ,
           that
           so
           evidently
           requires
           an
           exquisitely
           formed
           ,
           and
           continued
           design
           ,
           even
           though
           there
           were
           nothing
           positively
           to
           resist
           or
           hinder
           it
           .
           Let
           it
           be
           considered
           what
           there
           will
           be
           that
           cannot
           but
           most
           certainly
           hinder
           any
           such
           production
           .
           To
           this
           purpose
           we
           are
           to
           consider
           ,
           That
           it
           is
           a
           vast
           power
           which
           so
           generally
           moves
           the
           diffused
           matter
           of
           the
           Universe
           .
        
         
           Hereof
           make
           an
           estimate
           by
           considering
           what
           is
           requisite
           to
           the
           continual
           whirling
           about
           of
           such
           huge
           bulks
           as
           this
           whole
           massie
           globe
           of
           earth
           (
           according
           to
           some
           .
           )
           Or
           ,
           which
           is
           much
           more
           strange
           ,
           the
           Sun
           (
           according
           to
           others
           )
           with
           that
           unconceiveably
           swift
           motion
           which
           this
           supposition
           makes
           necessary
           ,
           together
           with
           the
           other
           Planets
           ,
           and
           the
           innumerable
           heavenly
           Bodies
           besides
           ,
           that
           are
           subject
           to
           the
           laws
           of
           a
           continual
           motion
           .
           Adding
           hereto
           how
           mighty
           power
           it
           is
           which
           must
           be
           
           sufficient
           to
           all
           the
           productions
           ,
           motions
           ,
           and
           actions
           of
           all
           other
           things
           .
        
         
           Again
           ,
           consider
           that
           all
           this
           motion
           ,
           and
           motive
           power
           must
           have
           some
           source
           and
           fountain
           diverse
           from
           the
           dull
           and
           sluggish
           matter
           moved
           thereby
           ,
           unto
           which
           it
           already
           hath
           appeared
           impossible
           it
           should
           originally
           and
           essentially
           belong
           .
        
         
           Next
           that
           the
           mighty
           active
           being
           which
           hath
           been
           proved
           necessarily
           existent
           ,
           and
           whereto
           it
           must
           first
           belong
           ,
           if
           we
           suppose
           it
           destitute
           of
           the
           self-moderating
           principle
           of
           Wisdom
           and
           Counsel
           ,
           cannot
           but
           be
           always
           exerting
           its
           motive
           power
           ,
           invariably
           and
           to
           the
           same
           degree
           :
           that
           is
           ,
           to
           it
           s
           very
           utmost
           ,
           and
           can
           never
           cease
           or
           fail
           to
           do
           so
           .
           For
           its
           act
           knows
           no
           limit
           but
           that
           of
           its
           power
           (
           if
           this
           can
           have
           any
           )
           and
           its
           power
           is
           essential
           to
           it
           ,
           and
           its
           essence
           is
           necessary
           .
        
         
           Further
           that
           the
           motion
           imprest
           upon
           the
           matter
           of
           the
           universe
           must
           hereupon
           necessarily
           have
           received
           a
           continual
           increase
           ,
           ever
           since
           it
           came
           into
           being
           .
        
         
           That
           supposing
           this
           motive
           power
           to
           have
           been
           exerted
           from
           eternity
           ,
           it
           must
           have
           been
           increased
           long
           ago
           to
           an
           infinite
           excess
           .
        
         
           That
           hence
           the
           coalition
           of
           the
           particles
           of
           matter
           for
           the
           forming
           of
           any
           thing
           had
           been
           altogether
           impossible
           .
           For
           let
           us
           suppose
           this
           exerted
           motive
           power
           to
           have
           been
           any
           instant
           ,
           but
           barely
           sufficient
           for
           such
           a
           formation
           ,
           because
           that
           could
           not
           be
           dispatcht
           in
           an
           instant
           ,
           it
           would
           by
           its
           continual
           momently
           increase
           ,
           
           be
           grown
           so
           over-sufficient
           as
           in
           the
           next
           instant
           to
           dissipate
           the
           particles
           ,
           but
           now
           beginning
           to
           unite
           .
        
         
           At
           least
           it
           would
           be
           most
           apparent
           ,
           that
           if
           ever
           such
           a
           frame
           of
           things
           as
           we
           now
           behold
           could
           have
           been
           produc'd
           ;
           that
           motive
           power
           ,
           increased
           to
           so
           infinite
           an
           excess
           ,
           must
           have
           shattered
           the
           whole
           frame
           in
           pieces
           many
           an
           age
           ago
           ;
           or
           rather
           never
           have
           permitted
           that
           such
           a
           thing
           as
           we
           call
           an
           age
           ,
           could
           possibly
           have
           been
           .
        
         
           Our
           experience
           gives
           us
           not
           to
           observe
           any
           so
           destructive
           or
           remarkable
           changes
           in
           the
           course
           of
           nature
           .
           And
           this
           (
           as
           was
           long
           ago
           foretold
           )
           is
           the
           great
           argument
           of
           the
           Atheistical
           scoffers
           in
           these
           latter
           days
           ,
           
             that
             things
             are
             as
             they
             were
             from
             the
             beginning
             of
             the
             Creation
             to
             this
             day
             .
          
           But
           let
           it
           be
           soberly
           weigh'd
           how
           it
           is
           possible
           the
           general
           consistency
           which
           we
           observe
           things
           are
           at
           throughout
           the
           universe
           ,
           and
           their
           steady
           orderly
           posture
           can
           stand
           with
           this
           momently
           increase
           of
           motion
           .
        
         
           And
           that
           such
           an
           increase
           could
           not
           (
           upon
           the
           supposition
           we
           are
           now
           opposing
           )
           but
           have
           been
           ,
           is
           most
           evident
           .
           For
           ,
           not
           to
           insist
           that
           nothing
           of
           imprest
           motion
           is
           ever
           lost
           ,
           but
           only
           imparted
           to
           other
           things
           (
           which
           they
           that
           suppose
           it
           do
           not
           therefore
           suppose
           ,
           as
           if
           they
           thought
           being
           once
           imprest
           it
           could
           continue
           of
           it self
           ,
           but
           that
           there
           is
           a
           constant
           equal
           supply
           from
           the
           first
           mover
           )
           we
           will
           admit
           that
           there
           is
           a
           continual
           decrease
           or
           loss
           ,
           but
           never
           to
           the
           degree
           of
           its
           continual
           increase
           .
           For
           we
           
           see
           when
           we
           throw
           a
           stone
           out
           of
           our
           hand
           ,
           whatever
           of
           the
           imprest
           force
           it
           do
           impart
           to
           the
           air
           through
           which
           it
           makes
           its
           way
           ,
           it
           yet
           retains
           apart
           a
           considerable
           time
           ,
           that
           carries
           it
           all
           the
           length
           of
           its
           journey
           ,
           and
           all
           does
           not
           vanish
           and
           die
           away
           on
           the
           sudden
           .
           Therefore
           when
           we
           here
           consider
           the
           continual
           momently
           renewal
           of
           the
           same
           force
           ,
           always
           necessarily
           going
           forth
           from
           the
           same
           mighty
           Agent
           without
           any
           moderation
           or
           restraint
           ,
           every
           following
           impetus
           doth
           so
           immediately
           overtake
           the
           former
           ,
           that
           whatever
           we
           can
           suppose
           lost
           ,
           is
           yet
           so
           abundantly
           over-supplyed
           ,
           that
           upon
           the
           whole
           it
           cannot
           fail
           to
           be
           ever
           growing
           ,
           and
           to
           have
           grown
           to
           that
           all-destroying
           excess
           before-mentioned
           .
           Whence
           therefore
           that
           famed
           restorer
           ,
           and
           improver
           of
           some
           principles
           of
           the
           ancient
           Philosophy
           ,
           hath
           seen
           a
           necessity
           to
           acknowledge
           it
           ,
           as
           a
           manifest
           thing
           ,
           
             That
             God
             himself
             is
             the
             universal
             and
             primary
             cause
             of
             all
             the
             motions
             that
             are
             in
             the
             
             world
             ,
             who
             in
             the
             beginning
             created
             matter
             ,
             together
             with
             motion
             and
             rest
             ;
             and
             doth
             now
             by
             his
             ordinary
             concourse
             only
             ,
             continue
             so
             much
             of
             motion
             and
             rest
             in
             it
             as
             he
             first
             put
             into
             it
             .
             —
             For
             (
             saith
             he
             )
             we
             understand
             it
             as
             a
             perfection
             in
             God
             ,
             not
             only
             that
             he
             is
             unchangeable
             in
             himself
             ,
             but
             that
             he
             works
             after
             a
             most
             constant
             and
             unchangeable
             manner
             .
             So
             that
             ,
             excepting
             those
             changes
             ,
             which
             either
             evident
             Experience
             ,
             or
             Divine
             Revelation
             renders
             certain
             ,
             and
             which
             we
             know
             or
             believe
             to
             be
             without
             change
             in
             
             the
             Creator
             ,
             we
             ought
             to
             suppose
             none
             in
             his
             Works
             ,
             lest
             thereby
             any
             inconstancy
             should
             be
             argued
             in
             himself
             .
          
           Whereupon
           he
           grounds
           the
           laws
           and
           rules
           concerning
           motion
           which
           he
           afterwards
           lays
           down
           ,
           whereof
           we
           referr'd
           to
           one
           a
           little
           above
           .
        
         
           It
           is
           therefore
           evident
           ,
           that
           as
           without
           the
           supposition
           of
           a
           self-active
           Being
           there
           could
           be
           no
           such
           thing
           as
           motion
           .
           So
           without
           the
           supposition
           of
           an
           Intelligent
           Being
           (
           that
           is
           ,
           that
           the
           same
           Being
           be
           both
           self-active
           and
           intelligent
           )
           there
           could
           be
           no
           regular
           motion
           ,
           such
           as
           is
           absolutely
           necessary
           to
           the
           forming
           and
           continuing
           of
           any
           the
           compacted
           bodily
           substances
           which
           our
           eyes
           behold
           every
           day
           :
           Yea
           ,
           or
           of
           any
           whatsoever
           ,
           suppose
           we
           their
           figures
           or
           shapes
           to
           be
           as
           rude
           ,
           deformed
           ,
           and
           useless
           ,
           as
           we
           can
           imagine
           ;
           much
           less
           such
           as
           the
           exquisite
           compositions
           ,
           and
           the
           exact
           order
           of
           things
           in
           the
           Universe
           do
           evidently
           require
           ,
           and
           discover
           .
        
         
           And
           if
           there
           were
           no
           such
           thing
           carried
           in
           this
           supposition
           ,
           as
           is
           positively
           adverse
           to
           the
           
           thing
           supposed
           ,
           so
           as
           most
           certainly
           to
           hinder
           it
           (
           as
           we
           see
           plainly
           there
           is
           )
           yet
           the
           
             meer
             want
          
           of
           what
           is
           necessary
           to
           such
           a
           production
           is
           enough
           to
           render
           it
           impossible
           ,
           and
           the
           supposition
           of
           it
           absurd
           .
           For
           it
           is
           not
           only
           absurd
           to
           suppose
           a
           production
           ,
           which
           somewhat
           shall
           certainly
           resist
           and
           hinder
           ,
           but
           which
           wants
           a
           cause
           to
           effect
           it
           :
           And
           it
           is
           not
           less
           absurd
           to
           suppose
           it
           effected
           by
           a
           manifestly
           insufficient
           and
           unproportionable
           cause
           ,
           than
           by
           none
           at
           all
           
           For
           as
           nothing
           can
           be
           produced
           without
           a
           cause
           ,
           so
           no
           cause
           can
           work
           above
           or
           beyond
           its
           own
           capacity
           ,
           and
           natural
           aptitude
           .
           Whatsoever
           therefore
           is
           ascribed
           to
           any
           cause
           ,
           above
           and
           beyond
           its
           ability
           ,
           all
           that
           surplusage
           is
           ascribed
           to
           no
           cause
           at
           all
           .
           And
           so
           an
           effect
           ,
           in
           that
           part
           at
           least
           ,
           were
           supposed
           without
           a
           cause
           .
           And
           if
           then
           it
           follow
           when
           an
           effect
           is
           produced
           that
           it
           had
           a
           cause
           ;
           why
           doth
           it
           not
           equally
           follow
           ,
           when
           an
           effect
           is
           produced
           ,
           having
           manifest
           characters
           of
           wisdom
           and
           design
           upon
           it
           ,
           that
           it
           had
           a
           wise
           and
           designing
           cause
           ?
           If
           it
           be
           said
           ,
           there
           be
           some
           fortuitous
           or
           casual
           (
           at
           least
           undesigned
           )
           productions
           that
           look
           like
           the
           effects
           of
           wisdom
           and
           contrivance
           ,
           but
           indeed
           are
           not
           ,
           as
           the
           Birds
           so
           orderly
           and
           seasonable
           making
           their
           Nests
           ,
           the
           Bees
           their
           Comb
           ,
           and
           the
           Spider
           its
           Web
           ,
           which
           are
           capable
           of
           no
           design
           .
           That
           exception
           needs
           to
           be
           well
           proved
           before
           it
           be
           admitted
           ;
           and
           that
           it
           be
           plainly
           demonstrated
           both
           that
           these
           creatures
           are
           not
           capable
           of
           design
           ;
           and
           that
           there
           is
           not
           an
           universal
           designing
           cause
           ,
           from
           whose
           directive
           as
           well
           as
           operative
           influence
           no
           imaginable
           effect
           or
           event
           can
           be
           exempted
           ;
           (
           In
           which
           case
           it
           will
           no
           more
           be
           necessary
           that
           every
           creature
           that
           is
           observed
           steadily
           to
           work
           towards
           an
           end
           should
           it self
           design
           and
           know
           it
           ,
           than
           that
           an
           Artificers
           tools
           should
           know
           what
           he
           is
           doing
           with
           them
           ,
           but
           if
           they
           do
           not
           ,
           't
           is
           plain
           he
           must
           .
           )
           And
           surely
           it
           lies
           upon
           them
           who
           so
           except
           ,
           to
           prove
           in
           this
           case
           what
           they
           say
           ,
           
           and
           not
           be
           so
           precarious
           as
           to
           beg
           ,
           or
           think
           us
           so
           easie
           as
           to
           grant
           so
           much
           ,
           only
           because
           they
           have
           thought
           fit
           to
           say
           it
           ,
           or
           would
           fain
           have
           it
           so
           .
           That
           is
           ,
           that
           this
           or
           that
           strange
           event
           happened
           ,
           without
           any
           designing
           caus
           .
        
         
           But
           however
           I
           would
           demand
           of
           such
           as
           make
           this
           exception
           ,
           whether
           they
           think
           there
           
           be
           any
           effect
           at
           all
           ,
           to
           which
           a
           designing
           cause
           was
           necessary
           ?
           or
           which
           they
           will
           judge
           impossible
           to
           have
           been
           otherwise
           produced
           than
           by
           the
           direction
           and
           contrivance
           of
           wisdom
           and
           counsel
           ?
           I
           little
           doubt
           but
           there
           are
           thousands
           of
           things
           ,
           laboured
           and
           wrought
           by
           the
           hand
           of
           man
           ,
           concerning
           which
           they
           would
           presently
           ,
           upon
           first
           sight
           ,
           pronounce
           ,
           they
           were
           the
           effects
           of
           skill
           ,
           and
           not
           of
           chance
           :
           yea
           ,
           if
           they
           only
           considered
           their
           frame
           and
           shape
           ,
           though
           they
           yet
           understood
           not
           their
           use
           and
           end
           .
           They
           would
           surely
           think
           (
           at
           least
           )
           some
           effects
           or
           other
           sufficient
           to
           argue
           to
           us
           a
           designing
           cause
           .
           And
           would
           they
           but
           soberly
           consider
           and
           resolve
           ,
           what
           characters
           or
           footsteps
           of
           wisdom
           ,
           and
           design
           might
           be
           reckon'd
           sufficient
           to
           put
           us
           out
           of
           doubt
           ,
           would
           they
           not
           ,
           upon
           comparing
           ,
           be
           brought
           to
           acknowledge
           ;
           there
           are
           no
           where
           any
           ,
           more
           conspicuous
           and
           manifest
           ;
           than
           in
           the
           things
           daily
           in
           view
           ,
           that
           go
           ordinarily
           with
           us
           under
           the
           name
           of
           the
           works
           of
           nature
           ?
           whence
           it
           is
           plainly
           consequent
           ,
           that
           what
           men
           commonly
           call
           
             universal
             Nature
          
           ,
           if
           they
           would
           be
           content
           no
           longer
           to
           lurk
           in
           the
           darkness
           of
           an
           obscure
           and
           uninterpreted
           word
           ,
           they
           must
           
           confess
           is
           nothing
           else
           but
           
             common
             Providence
          
           ,
           that
           is
           the
           universal
           power
           which
           is
           every
           where
           active
           in
           the
           world
           ,
           in
           conjunction
           with
           the
           unerring
           wisdom
           ,
           which
           guides
           and
           moderates
           all
           its
           exertions
           and
           operations
           ;
           or
           the
           wisdom
           which
           directs
           and
           governs
           that
           power
           .
           Otherwise
           when
           they
           see
           cause
           to
           acknowledge
           that
           such
           an
           exact
           order
           and
           disposition
           of
           parts
           ,
           in
           very
           neat
           and
           elegant
           compositions
           ,
           doth
           plainly
           argue
           wisdom
           and
           skill
           in
           the
           contrivance
           ;
           only
           they
           will
           distinguish
           and
           say
           ,
           it
           is
           so
           in
           the
           effects
           of
           art
           ,
           but
           not
           of
           nature
           .
           What
           is
           this
           but
           to
           deny
           in
           particular
           what
           they
           granted
           in
           general
           ?
           to
           make
           what
           they
           have
           said
           signifie
           nothing
           ,
           more
           than
           if
           they
           had
           said
           ,
           such
           exquisite
           order
           of
           parts
           is
           the
           effect
           of
           wisdom
           ,
           where
           it
           is
           the
           effect
           of
           wisdom
           ,
           but
           it
           is
           not
           the
           effect
           of
           wisdom
           ,
           where
           it
           is
           not
           the
           effect
           of
           wisdom
           ?
           and
           to
           trifle
           instead
           of
           giving
           a
           reason
           why
           things
           are
           so
           and
           so
           ?
           And
           whence
           take
           they
           their
           advantage
           for
           this
           trifling
           ,
           or
           do
           hope
           to
           hide
           their
           folly
           in
           it
           ;
           but
           that
           they
           think
           while
           what
           is
           meant
           by
           art
           is
           known
           ,
           what
           is
           meant
           by
           nature
           cannot
           be
           known
           ?
           But
           if
           it
           be
           not
           known
           ,
           how
           can
           they
           tell
           but
           their
           distinguishing
           members
           are
           co-incident
           ,
           and
           run
           into
           one
           ?
           yea
           ,
           and
           if
           they
           would
           allow
           the
           thing
           it self
           to
           speak
           ,
           and
           the
           effect
           to
           confess
           ,
           and
           dictate
           the
           name
           of
           its
           own
           cause
           ;
           how
           plain
           is
           it
           that
           they
           do
           run
           into
           one
           ,
           and
           that
           the
           expression
           imports
           no
           impropriety
           which
           we
           somewhere
           find
           in
           
             Cicero
             ,
             The
             art
             of
             Nature
             ,
          
           or
           rather
           
           that
           nature
           is
           nothing
           else
           but
           
             Divine
             Art
          
           ,
           at
           least
           in
           as
           near
           an
           analogy
           as
           there
           can
           be
           ,
           between
           any
           things
           Divine
           and
           Humane
           ?
           For
           ,
           that
           this
           matter
           (
           even
           the
           thing
           it self
           ,
           waving
           for
           the
           present
           the
           consideration
           of
           names
           )
           may
           be
           a
           little
           more
           narrowly
           discuss'd
           ,
           and
           search'd
           into
           :
           Let
           some
           curious
           piece
           of
           workmanship
           be
           offered
           to
           such
           a
           Sceptick's
           view
           ,
           the
           making
           whereof
           he
           did
           not
           see
           ,
           nor
           of
           any
           thing
           like
           it
           ,
           and
           we
           will
           suppose
           him
           not
           told
           that
           this
           was
           made
           by
           the
           hand
           of
           any
           man
           ,
           nor
           that
           he
           hath
           any
           thing
           to
           guide
           his
           judgment
           about
           the
           way
           of
           its
           becoming
           what
           it
           is
           ;
           but
           only
           his
           own
           view
           of
           the
           thing
           it self
           ;
           and
           yet
           he
           shall
           presently
           without
           hesitation
           pronounce
           ,
           
             This
             was
             the
             effect
             of
             much
             skill
             .
          
           I
           would
           here
           enquire
           
             why
             do
             you
             so
             pronounce
          
           ?
           or
           what
           is
           the
           reason
           of
           this
           your
           judgment
           ?
           surely
           he
           would
           not
           say
           he
           hath
           no
           reason
           at
           all
           ,
           for
           this
           so
           confident
           ,
           and
           unwavering
           determination
           .
           For
           then
           he
           would
           not
           be
           determined
           ,
           but
           speak
           by
           chance
           ,
           and
           be
           indifferent
           to
           say
           that
           or
           any
           thing
           else
           .
           Somewhat
           or
           other
           there
           must
           be
           that
           when
           he
           is
           askt
           ,
           
             is
             this
             the
             effect
             of
             skill
             ?
          
           shall
           so
           suddenly
           ,
           and
           irresistibly
           captivate
           him
           into
           an
           assent
           that
           it
           is
           ,
           that
           he
           cannot
           think
           otherwise
           .
           Nay
           ,
           if
           a
           thousand
           men
           were
           askt
           the
           same
           question
           ,
           they
           would
           as
           undoubtingly
           say
           the
           same
           thing
           ?
           and
           then
           since
           there
           is
           a
           reason
           for
           this
           judgment
           ,
           what
           can
           be
           devised
           to
           be
           the
           reason
           ,
           but
           that
           there
           are
           so
           manifest
           characters
           and
           evidences
           of
           skill
           in
           the
           composure
           ,
           as
           are
           not
           attributeable
           to
           
           any
           thing
           else
           ?
           Now
           here
           I
           would
           further
           demand
           ,
           is
           there
           any
           thing
           in
           this
           reason
           yea
           or
           no
           ?
           Doth
           it
           signifie
           any
           thing
           ,
           or
           is
           it
           of
           any
           value
           to
           the
           purpose
           for
           which
           it
           is
           alledg'd
           ?
           surely
           it
           is
           of
           very
           great
           ,
           in
           as
           much
           as
           when
           it
           is
           considered
           ,
           it
           leaves
           it
           not
           in
           a
           mans
           power
           to
           think
           any
           thing
           else
           ;
           and
           what
           can
           be
           said
           more
           potently
           and
           efficaciously
           to
           demonstrate
           ?
           But
           now
           if
           this
           reason
           signifie
           any
           thing
           ,
           it
           signifies
           thus
           much
           ;
           that
           wheresoever
           there
           are
           equal
           characters
           and
           evidences
           of
           skill
           (
           at
           least
           where
           there
           are
           equal
           )
           a
           skilful
           Agent
           must
           be
           acknowledged
           .
           And
           so
           it
           will
           (
           in
           spight
           of
           cavil
           )
           conclude
           universally
           (
           and
           abstractly
           from
           what
           we
           can
           suppose
           distinctly
           signified
           by
           the
           terms
           of
           Art
           and
           Nature
           )
           that
           whatsoever
           effect
           hath
           such
           or
           equal
           characters
           of
           skill
           upon
           it
           ,
           did
           proceed
           from
           a
           skilful
           cause
           .
           That
           is
           ,
           that
           if
           this
           effect
           be
           said
           to
           be
           from
           a
           skilful
           cause
           ,
           
             as
             such
             ,
             (
             viz.
          
           as
           having
           manifest
           characters
           of
           skill
           upon
           it
           )
           then
           ,
           
             every
             such
          
           effect
           
             (
             viz.
          
           that
           hath
           equally
           manifest
           characters
           of
           skill
           upon
           it
           )
           must
           be
           with
           equal
           reason
           concluded
           to
           be
           from
           a
           skilful
           cause
           .
        
         
           We
           will
           acknowledge
           
             skill
             to
             act
          
           ,
           and
           
             wit
             to
             contrive
          
           ,
           very
           distinguishable
           things
           ,
           and
           in
           reference
           to
           some
           works
           (
           as
           the
           making
           some
           curious
           automaton
           or
           self-moving
           Engine
           )
           are
           commonly
           lodg'd
           in
           divers
           subjects
           ,
           that
           is
           the
           contrivance
           exercises
           the
           wit
           and
           invention
           of
           one
           ,
           and
           the
           making
           ,
           the
           manual
           dexterity
           and
           skill
           of
           others
           .
           But
           the
           manifest
           characters
           
           of
           both
           will
           be
           seen
           in
           the
           effect
           .
           That
           is
           the
           curious
           elaborateness
           of
           each
           several
           part
           shews
           the
           later
           ,
           and
           the
           order
           and
           dependence
           of
           parts
           ,
           and
           their
           conspiracy
           to
           one
           common
           end
           ,
           the
           former
           .
           Each
           betokens
           design
           (
           or
           at
           least
           the
           Smith
           or
           Carpenter
           must
           be
           understood
           to
           design
           his
           own
           part
           ,
           that
           is
           ,
           to
           do
           ,
           as
           he
           was
           directed
           .
           )
           Both
           together
           do
           plainly
           bespeak
           an
           Agent
           that
           knew
           what
           he
           did
           .
           And
           that
           the
           thing
           was
           not
           done
           by
           chance
           ,
           or
           was
           not
           the
           casual
           product
           ,
           of
           only
           being
           busie
           at
           random
           ,
           or
           making
           a
           careless
           stir
           without
           aiming
           at
           any
           thing
           .
           And
           this
           no
           man
           that
           is
           in
           his
           wits
           would
           upon
           sight
           of
           the
           whole
           frame
           ,
           more
           doubt
           to
           assent
           unto
           ,
           than
           that
           two
           and
           two
           make
           four
           .
           And
           he
           would
           certainly
           be
           thought
           mad
           ,
           that
           should
           profess
           to
           think
           that
           only
           by
           some
           one
           's
           making
           a
           blustering
           stir
           among
           several
           small
           fragments
           of
           brass
           ,
           iron
           ,
           and
           wood
           ,
           these
           parts
           happened
           to
           be
           thus
           curiously
           formed
           ,
           and
           came
           together
           into
           this
           frame
           of
           their
           own
           accord
           .
        
         
           Or
           lest
           this
           should
           be
           thought
           to
           intimate
           too
           rude
           a
           representation
           of
           their
           conceit
           ,
           who
           think
           this
           world
           to
           have
           fallen
           into
           this
           frame
           and
           order
           wherein
           it
           is
           by
           the
           agitation
           of
           the
           moving
           parts
           or
           particles
           of
           matter
           without
           the
           direction
           of
           a
           wise
           mover
           ;
           and
           that
           we
           may
           also
           make
           the
           case
           as
           plain
           as
           is
           possible
           to
           the
           most
           ordinary
           capacity
           .
           We
           will
           suppose
           (
           for
           instance
           )
           that
           one
           who
           had
           never
           before
           seen
           a
           watch
           ,
           or
           any
           thing
           of
           that
           sort
           ,
           hath
           now
           this
           little
           engine
           first
           offered
           to
           his
           view
           ;
           
           can
           we
           doubt
           ,
           but
           he
           would
           upon
           the
           meer
           sight
           of
           its
           figure
           ,
           structure
           ,
           and
           the
           very
           curious
           workmanship
           which
           we
           will
           suppose
           appearing
           in
           it
           ,
           presently
           acknowledge
           the
           Artificers
           hand
           ?
           But
           if
           he
           were
           also
           made
           to
           understand
           the
           use
           and
           purpose
           for
           which
           it
           serves
           ;
           and
           it
           were
           distinctly
           shewn
           him
           ,
           how
           each
           thing
           contributes
           ,
           and
           all
           things
           in
           this
           little
           fabrick
           ,
           concur
           to
           this
           purpose
           ,
           the
           exact
           measuring
           and
           dividing
           of
           time
           ,
           by
           minutes
           ,
           hours
           ,
           and
           months
           ,
           he
           would
           certainly
           both
           confess
           and
           praise
           the
           great
           ingenuity
           of
           the
           first
           inventer
           .
           But
           now
           if
           a
           by-stander
           ,
           beholding
           him
           in
           this
           admiration
           ,
           would
           undertake
           to
           shew
           a
           profounder
           reach
           and
           strain
           of
           wit
           ,
           and
           should
           say
           ,
           Sir
           ,
           you
           are
           mistaken
           concerning
           the
           composition
           of
           this
           so
           much
           admired
           piece
           ;
           it
           was
           not
           made
           or
           designed
           by
           the
           hand
           or
           skill
           of
           any
           one
           ;
           there
           were
           only
           an
           innumerable
           company
           of
           little
           atoms
           ,
           or
           very
           small
           bodies
           ,
           much
           too
           small
           to
           be
           perceived
           by
           your
           sense
           ,
           that
           were
           busily
           frisking
           and
           plying
           to
           and
           fro
           about
           the
           place
           of
           its
           nativity
           ;
           and
           by
           a
           strange
           chance
           (
           or
           a
           stranger
           fate
           ,
           and
           the
           necessary
           laws
           of
           that
           motion
           which
           they
           were
           unavoidably
           put
           into
           ,
           by
           a
           certain
           boisterous
           ,
           undesigning
           mover
           )
           they
           fell
           together
           into
           this
           small
           bulk
           ,
           so
           as
           to
           compose
           it
           into
           this
           very
           shape
           and
           figure
           ,
           and
           with
           this
           same
           number
           and
           order
           of
           parts
           ,
           which
           you
           now
           behold
           .
           One
           squadron
           of
           these
           busie
           particles
           (
           little
           thinking
           what
           they
           were
           about
           )
           agreeing
           to
           make
           up
           one
           wheel
           ,
           and
           another
           ,
           
           some
           other
           ,
           in
           that
           proportion
           which
           you
           see
           .
           Others
           of
           them
           also
           falling
           and
           becoming
           fixed
           in
           so
           happy
           a
           posture
           and
           situation
           as
           to
           describe
           the
           several
           figures
           by
           which
           the
           little
           moving
           fingers
           ,
           point
           out
           the
           hour
           of
           the
           day
           ,
           and
           day
           of
           the
           month
           .
           And
           all
           conspired
           to
           fall
           together
           ,
           each
           into
           its
           own
           place
           ,
           in
           so
           lucky
           a
           juncture
           ,
           as
           that
           the
           regular
           motion
           failed
           not
           to
           ensue
           ,
           which
           we
           see
           is
           now
           observed
           in
           it
           .
           What
           man
           is
           either
           so
           wise
           or
           so
           foolish
           (
           for
           it
           is
           hard
           to
           determine
           whether
           the
           excess
           or
           defect
           should
           best
           qualifie
           him
           to
           be
           of
           this
           faith
           )
           as
           to
           be
           capable
           of
           being
           made
           believe
           this
           piece
           of
           natural
           history
           ?
           And
           if
           one
           should
           give
           this
           account
           of
           the
           production
           of
           such
           a
           trifle
           ,
           would
           he
           not
           be
           thought
           in
           jest
           ?
           But
           if
           he
           persist
           and
           solemnly
           profess
           that
           thus
           he
           takes
           it
           to
           have
           been
           ,
           would
           he
           not
           be
           thought
           in
           good
           earnest
           mad
           ?
           And
           let
           but
           any
           sober
           reason
           judge
           whether
           we
           have
           not
           unspeakably
           more
           manifest
           madness
           to
           contend
           against
           in
           such
           as
           suppose
           this
           world
           ,
           and
           the
           bodies
           of
           living
           creatures
           to
           have
           fallen
           into
           this
           frame
           and
           orderly
           disposition
           of
           parts
           wherein
           they
           are
           ,
           without
           the
           direction
           of
           a
           wise
           and
           designing
           cause
           ?
           And
           whether
           there
           be
           not
           an
           incomparably
           greater
           number
           of
           most
           wild
           and
           arbitrary
           suppositions
           ,
           in
           their
           fiction
           ,
           than
           in
           this
           ?
           Besides
           the
           innumerable
           supposed
           repetitions
           of
           the
           same
           strange
           chances
           all
           the
           world
           over
           ;
           even
           as
           numberless
           ,
           not
           only
           as
           productions
           ,
           but
           as
           the
           changes
           that
           continually
           happen
           to
           all
           the
           things
           produced
           .
           And
           if
           
           the
           concourse
           of
           atoms
           could
           make
           this
           world
           ,
           why
           not
           (
           for
           it
           is
           but
           little
           to
           mention
           such
           a
           thing
           as
           this
           )
           a
           Porch
           ,
           or
           a
           Temple
           ,
           or
           an
           House
           ,
           or
           a
           City
           ,
           (
           as
           Tully
           speaks
           in
           the
           before
           recited
           place
           )
           which
           were
           less
           operous
           and
           much
           more
           easie
           performances
           ?
        
         
           It
           is
           not
           to
           be
           supposed
           that
           all
           should
           be
           
           Astronomers
           ,
           Anatomists
           ,
           or
           natural
           Philosophers
           that
           shall
           read
           these
           lines
           .
           And
           therefore
           it
           is
           intended
           not
           to
           insist
           upon
           particulars
           ,
           and
           to
           make
           as
           little
           use
           as
           is
           possible
           of
           terms
           ,
           that
           would
           only
           be
           agreeable
           to
           that
           supposition
           .
           But
           surely
           such
           general
           easie
           reflections
           on
           the
           frame
           of
           the
           universe
           ,
           and
           the
           order
           of
           parts
           in
           the
           bodies
           of
           all
           sorts
           of
           living
           creatures
           ,
           as
           the
           meanest
           ordinary
           understanding
           is
           capable
           of
           ,
           would
           soon
           discover
           incomparably
           greater
           evidence
           of
           wisdom
           ,
           and
           design
           in
           the
           contrivance
           of
           these
           ,
           than
           in
           that
           of
           a
           watch
           or
           a
           clock
           .
           And
           if
           there
           were
           any
           whose
           understandings
           are
           but
           of
           that
           size
           and
           measure
           ,
           as
           to
           suppose
           that
           the
           whole
           frame
           of
           the
           heavens
           serves
           to
           no
           other
           purpose
           than
           to
           be
           of
           some
           such
           use
           as
           that
           to
           us
           mortals
           here
           on
           earth
           ;
           if
           they
           would
           but
           allow
           themselves
           leasure
           to
           think
           and
           consider
           ,
           might
           discern
           the
           most
           convincing
           and
           amazing
           discoveries
           of
           wise
           contrivance
           and
           design
           (
           as
           well
           as
           of
           vastest
           might
           and
           power
           )
           in
           disposing
           things
           into
           so
           apt
           a
           subserviency
           to
           that
           meaner
           end
           .
           And
           that
           so
           exact
           a
           knowledge
           is
           had
           thereby
           of
           times
           and
           seasons
           ,
           days
           and
           years
           ,
           as
           that
           the
           simplest
           Idiot
           in
           a
           Country
           may
           be
           able
           to
           tell
           you
           ,
           when
           the
           light
           of
           
           the
           Sun
           is
           withdrawn
           from
           his
           eyes
           ,
           at
           what
           time
           it
           will
           return
           ,
           and
           when
           it
           will
           look
           in
           at
           such
           a
           window
           ,
           and
           when
           at
           the
           other
           .
           And
           by
           what
           degrees
           his
           days
           and
           nights
           shall
           either
           increase
           ,
           or
           be
           diminished
           .
           And
           what
           proportion
           of
           time
           he
           shall
           have
           for
           his
           labours
           in
           this
           season
           of
           the
           year
           ,
           and
           what
           in
           that
           ;
           without
           the
           least
           suspicion
           or
           fear
           that
           it
           shall
           ever
           fall
           out
           ,
           otherwise
           .
        
         
           But
           that
           some
           in
           later
           days
           whose
           more
           enlarged
           minds
           have
           by
           diligent
           search
           ,
           and
           artificial
           helps
           got
           clearer
           notices
           (
           even
           then
           most
           of
           the
           more
           learned
           of
           former
           times
           )
           concerning
           the
           true
           frame
           and
           vastness
           of
           the
           Universe
           ,
           the
           matter
           ,
           nature
           ,
           and
           condition
           of
           the
           heavenly
           bodies
           ,
           their
           situation
           ,
           order
           ,
           and
           laws
           of
           motion
           ;
           and
           the
           great
           probability
           of
           their
           serving
           to
           nobler
           purposes
           than
           the
           greater
           part
           of
           learned
           men
           have
           ever
           dreamt
           of
           before
           ;
           That
           I
           say
           any
           of
           these
           should
           have
           chosen
           it
           for
           the
           employment
           of
           their
           great
           intellects
           ,
           to
           devise
           ways
           of
           excluding
           intellectual
           power
           from
           the
           contrivance
           of
           this
           frame
           of
           things
           ,
           having
           so
           great
           advantages
           beyond
           the
           most
           of
           mankind
           besides
           ,
           to
           contemplate
           and
           adore
           the
           great
           Author
           and
           Lord
           of
           all
           ;
           is
           one
           of
           the
           greatest
           wonders
           that
           comes
           under
           our
           notice
           .
           And
           might
           tempt
           even
           a
           sober
           mind
           to
           prefer
           vulgar
           and
           popular
           ignorance
           before
           their
           learned
           philosophical
           deliration
           .
        
         
           Though
           yet
           ,
           indeed
           ,
           not
           their
           Philosophy
           ,
           by
           which
           they
           would
           be
           distinguished
           from
           the
           
           common
           sort
           ,
           but
           what
           they
           have
           in
           common
           
           with
           them
           ought
           in
           justice
           to
           bear
           the
           blame
           .
           For
           it
           is
           not
           evident
           ,
           how
           much
           soever
           they
           reckon
           themselves
           exalted
           above
           the
           vulgar
           sort
           ;
           that
           their
           miserable
           shifting
           in
           this
           matter
           proceeds
           only
           from
           what
           is
           most
           meanly
           so
           ,
           
             i.
             e.
          
           their
           labouring
           under
           the
           most
           vulgar
           and
           meanest
           diseases
           of
           the
           mind
           ,
           disregard
           of
           what
           is
           common
           ,
           and
           an
           aptness
           to
           place
           more
           in
           the
           strangeness
           of
           new
           ,
           unexpected
           ,
           and
           surprizing
           events
           ,
           than
           in
           things
           unspeakably
           more
           considerable
           ,
           that
           are
           of
           every
           days
           observation
           ?
           Than
           which
           nothing
           argues
           a
           more
           abject
           ,
           unphilosophical
           temper
           .
        
         
           For
           let
           us
           but
           suppose
           (
           what
           no
           man
           can
           pretend
           is
           more
           impossible
           ,
           and
           what
           any
           man
           must
           confess
           is
           less
           considerable
           ,
           than
           what
           our
           eyes
           daily
           see
           )
           that
           in
           some
           part
           of
           the
           air
           ,
           near
           this
           earth
           ,
           and
           within
           such
           limits
           as
           that
           the
           whole
           Scene
           might
           be
           conveniently
           beheld
           at
           one
           view
           ,
           there
           should
           suddenly
           appear
           a
           little
           globe
           of
           pure
           flaming
           light
           resembling
           that
           of
           the
           Sun
           ,
           and
           suppose
           it
           fixt
           as
           a
           center
           to
           another
           body
           ,
           or
           moving
           about
           that
           other
           ,
           as
           its
           centre
           (
           as
           this
           or
           that
           hypothesis
           best
           pleases
           us
           )
           which
           we
           could
           plainly
           perceive
           to
           be
           a
           proportionably-little
           earth
           ,
           beautified
           with
           little
           Trees
           and
           Woods
           ,
           flowry
           Fields
           ,
           and
           flowing
           rivulets
           ;
           with
           larger
           lakes
           into
           which
           these
           discharge
           themselves
           ,
           And
           suppose
           we
           the
           other
           Planets
           all
           of
           proportionable
           bigness
           to
           the
           narrow
           limits
           assigned
           them
           ,
           placed
           at
           their
           due
           distances
           ,
           and
           playing
           about
           this
           supposed
           earth
           or
           Sun
           ,
           so
           as
           to
           measure
           their
           
           shorter
           ,
           and
           soon
           absolved
           days
           ,
           months
           ,
           and
           years
           ,
           or
           two
           ,
           twelve
           ,
           or
           thirty
           years
           ,
           according
           to
           their
           supposed
           lesser
           circuits
           .
           Would
           they
           not
           presently
           ,
           and
           with
           great
           amazement
           ,
           confess
           an
           intelligent
           contriver
           and
           maker
           of
           this
           whole
           frame
           ,
           above
           a
           Posidonius
           ,
           or
           any
           mortal
           ?
           And
           have
           we
           not
           in
           the
           present
           frame
           of
           things
           ,
           a
           demonstration
           of
           Wisdom
           and
           Counsel
           ,
           as
           far
           exceeding
           that
           which
           is
           now
           supposed
           ,
           as
           the
           making
           some
           toy
           or
           bauble
           to
           please
           a
           child
           ,
           is
           less
           an
           argument
           of
           wisdom
           ,
           than
           the
           contrivance
           of
           somewhat
           that
           is
           of
           apparent
           and
           universal
           use
           ?
           Or
           ,
           if
           we
           could
           suppose
           this
           present
           state
           of
           things
           to
           have
           but
           newly
           begun
           ,
           and
           our selves
           pre-existent
           ,
           so
           that
           we
           could
           take
           notice
           of
           the
           very
           passing
           of
           things
           out
           of
           horrid
           confusion
           into
           the
           comely
           order
           they
           are
           now
           in
           ,
           would
           not
           this
           put
           the
           matter
           out
           of
           doubt
           ?
           (
           And
           that
           this
           state
           had
           once
           a
           beginning
           needs
           not
           be
           proved
           over
           again
           .
           )
           But
           might
           ,
           what
           would
           yesterday
           have
           been
           the
           effect
           of
           wisdom
           ,
           better
           have
           been
           brought
           about
           by
           chance
           five
           or
           six
           thousand
           years
           ,
           or
           any
           longer
           time
           ago
           ?
           It
           speaks
           not
           want
           of
           evidence
           in
           the
           thing
           ,
           but
           want
           of
           consideration
           ,
           and
           of
           exercising
           our
           understandings
           ,
           if
           what
           were
           new
           would
           not
           only
           convince
           but
           astonish
           ,
           and
           what
           is
           old
           ,
           of
           the
           same
           importance
           ,
           doth
           not
           so
           much
           as
           convince
           .
        
         
           And
           let
           them
           that
           understand
           any
           thing
           of
           
           the
           composition
           of
           an
           humane
           body
           (
           or
           indeed
           of
           any
           living
           creature
           )
           but
           bethink
           themselves
           
           whether
           there
           be
           not
           equal
           contrivance
           ,
           at
           least
           ,
           appearing
           in
           the
           composure
           of
           that
           admirable
           fabrick
           ,
           as
           of
           any
           the
           most
           admired
           machine
           or
           engine
           devised
           and
           made
           by
           humane
           wit
           and
           skill
           .
           If
           we
           pitch
           upon
           any
           thing
           of
           known
           and
           common
           use
           ,
           as
           suppose
           again
           a
           Clock
           or
           Watch
           ,
           which
           is
           no
           sooner
           seen
           than
           it
           is
           acknowledg'd
           (
           as
           hath
           been
           said
           )
           the
           effect
           of
           a
           designing
           cause
           ;
           will
           we
           not
           confess
           as
           much
           of
           the
           body
           of
           a
           man
           ?
           Yea
           ,
           what
           comparison
           is
           there
           when
           in
           the
           structure
           of
           some
           one
           single
           member
           ,
           as
           an
           hand
           ,
           a
           foot
           ,
           an
           eye
           ,
           or
           ear
           ,
           there
           appears
           ,
           upon
           a
           diligent
           search
           ,
           unspeakably
           greater
           curiosity
           ,
           whether
           we
           consider
           the
           variety
           of
           parts
           ,
           their
           exquisite
           figuration
           ,
           or
           their
           apt
           disposition
           to
           the
           distinct
           uses
           and
           ends
           these
           members
           serve
           for
           ,
           than
           is
           to
           be
           seen
           in
           any
           Clock
           or
           Watch
           ?
           Concerning
           which
           uses
           of
           the
           several
           parts
           in
           mans
           body
           ,
           Galen
           so
           largely
           discoursing
           in
           seventeen
           Books
           inserts
           on
           the
           by
           ,
           this
           Epiphonema
           ,
           
           upon
           the
           mention
           of
           one
           particular
           instance
           of
           our
           most
           wise
           Makers
           provident
           care
           ;
           
             Unto
             whom
             (
             saith
             he
             )
             I
             compose
             these
             Commentaries
          
           (
           meaning
           his
           present
           work
           of
           unfolding
           the
           useful
           figuration
           of
           the
           humane
           body
           )
           
             as
             certain
             Hymns
             (
             or
             Songs
             of
             praise
             )
             esteeming
             true
             Piety
             more
             to
             consist
             in
             this
             ,
             that
             I
             first
             may
             know
             ,
             and
             then
             declare
             to
             others
             ,
             his
             Wisdom
             ,
             Power
             ,
             Providence
             and
             Goodness
             ,
             than
             in
             sacrificing
             to
             him
             many
             Hecatombs
             .
             —
             And
             in
             the
             ignorance
             whereof
             there
             is
             greatest
             impiety
             ,
             rather
             than
             in
             ababstaining
             
             from
             Sacrifice
             .
             Nor
             (
             as
             he
             adds
             in
             
             the
             close
             of
             that
             excellent
             work
             )
             is
             the
             most
             perfect
             natural
             Artifice
             to
             be
             seen
             in
             man
             only
             ,
             but
             you
             may
             find
             the
             like
             industrious
             design
             and
             wisdom
             of
             the
             Author
             ,
             in
             any
             living
             creature
             which
             you
             shall
             please
             to
             dissect
             .
             And
             by
             how
             much
             the
             less
             it
             is
             ,
             so
             much
             the
             greater
             admiration
             shall
             it
             raise
             in
             you
             ,
             which
             those
             Artists
             shew
             that
             describe
             some
             great
             thing
             (
             contractedly
             )
             in
             a
             very
             small
             space
             :
             As
             that
             person
             (
             saith
             he
             )
             who
             lately
             engraved
             Phaeton
             carried
             ,
             in
             his
             Chariot
             ,
             with
             his
             four
             horses
             ,
             upon
             a
             little
             Ring
             .
             A
             most
             incredible
             sight
             !
             But
             there
             is
             nothing
             in
             matters
             of
             this
             nature
             ,
             more
             strange
             than
             in
             the
             structure
             of
             the
             leg
             of
             a
             Flea
             ?
          
           (
           How
           much
           more
           might
           it
           be
           said
           of
           all
           its
           inward
           parts
           ?
           )
           Therefore
           (
           as
           he
           adds
           )
           
             The
             greatest
             commodity
             of
             such
             a
             work
             ,
             accrues
             not
             to
             Physicians
             ,
             but
             to
             them
             who
             are
             studious
             of
             nature
             ,
             viz.
             the
             knowledge
             of
             our
             Makers
             perfection
             ,
             and
             that
             (
             as
             he
             had
             said
             a
             little
             above
             )
             it
             establishes
             the
             principle
             of
             the
             most
             perfect
             Theology
             ;
             which
             Theology
             (
             saith
             he
             )
             is
             much
             more
             excellent
             than
             all
             Medicine
             .
          
        
         
           It
           were
           too
           great
           an
           undertaking
           ,
           and
           beyond
           the
           designed
           limits
           of
           this
           discourse
           (
           though
           it
           would
           be
           to
           excellent
           purpose
           ,
           if
           it
           could
           be
           done
           without
           amusing
           terms
           ,
           and
           in
           that
           easie
           ,
           familiar
           way
           as
           to
           be
           capable
           of
           common
           use
           )
           to
           pursue
           ,
           and
           trace
           distinctly
           the
           prints
           and
           foot-steps
           of
           the
           admirable
           Wisdom
           ,
           
           which
           appears
           in
           the
           structure
           and
           frame
           of
           this
           outer
           Temple
           .
           (
           For
           even
           our
           bodies
           
           themselves
           are
           said
           to
           be
           the
           Temples
           of
           the
           Holy
           Ghost
           .
           )
           And
           to
           dwell
           ,
           a
           while
           ,
           in
           the
           contemplation
           ,
           and
           discovery
           of
           those
           numerous
           instances
           of
           most
           apparent
           ,
           ungainsayable
           sagacity
           and
           providence
           which
           offer
           themselves
           to
           view
           in
           every
           part
           and
           particle
           of
           this
           fabrick
           .
           How
           most
           commodiously
           all
           things
           are
           ordered
           in
           it
           ?
           with
           how
           strangely
           cautious
           circumspection
           ,
           and
           foresight
           ,
           not
           only
           destructive
           ,
           but
           even
           (
           perpetually
           )
           vexatious
           and
           afflicting
           incongruities
           are
           avoided
           and
           provided
           against
           ?
           To
           pose
           our selves
           upon
           the
           sundry
           obvious
           questions
           that
           might
           be
           put
           for
           the
           evincing
           of
           such
           provident
           foresight
           .
           As
           for
           instance
           ,
           how
           comes
           it
           to
           pass
           that
           the
           several
           parts
           which
           we
           find
           to
           be
           double
           in
           our
           bodies
           ,
           are
           not
           single
           only
           ?
           is
           this
           altogether
           by
           chance
           ?
           That
           there
           are
           two
           eyes
           ,
           ears
           ,
           nostrils
           ,
           hands
           ,
           feet
           ,
           &c.
           what
           a
           miserable
           shiftless
           creature
           had
           man
           been
           ,
           if
           there
           had
           only
           been
           allow'd
           him
           one
           foot
           ?
           a
           seeing
           ,
           hearing
           ,
           talking
           ,
           unmoving
           statue
           !
           That
           the
           hand
           is
           divided
           into
           fingers
           ?
           those
           so
           conveniently
           situate
           ,
           one
           in
           so
           fitly
           opposite
           a
           posture
           to
           the
           rest
           ?
        
         
           And
           what
           if
           some
           one
           pair
           or
           other
           of
           these
           parts
           had
           been
           universally
           wanting
           ?
           The
           hands
           ,
           the
           feet
           ,
           the
           eyes
           ,
           the
           ears
           .
           How
           great
           a
           misery
           had
           it
           inferr'd
           upon
           mankind
           ?
           and
           is
           it
           only
           a
           casualty
           that
           it
           is
           not
           so
           ?
           That
           the
           back
           Bone
           is
           composed
           of
           so
           many
           joynts
           
           (
           twenty
           four
           ,
           besides
           those
           of
           that
           which
           is
           the
           basis
           and
           sustainer
           of
           the
           whole
           )
           and
           is
           not
           all
           of
           a
           piece
           ,
           by
           which
           stooping
           ,
           or
           any
           motion
           of
           the
           head
           or
           neck
           ,
           divers
           from
           that
           of
           the
           whole
           body
           ,
           had
           been
           altogether
           impossible
           ?
           That
           there
           is
           such
           variety
           and
           curiosity
           in
           the
           ways
           of
           joyning
           the
           bones
           together
           in
           that
           and
           other
           parts
           of
           the
           body
           ?
           That
           in
           some
           parts
           they
           are
           joyned
           by
           meer
           adherence
           of
           one
           to
           another
           ,
           
           either
           with
           or
           without
           an
           intervening
           medium
           ,
           and
           both
           these
           ways
           so
           diversly
           .
           That
           others
           are
           fastened
           together
           by
           proper
           joynting
           ,
           so
           as
           to
           sute
           ,
           and
           be
           accompanied
           with
           motion
           ,
           either
           more
           obscure
           ,
           or
           more
           manifest
           .
           And
           this
           ,
           either
           by
           a
           deeper
           ,
           or
           more
           superficial
           insertion
           of
           one
           bone
           into
           another
           ,
           or
           by
           a
           mutual
           insertion
           ,
           and
           that
           so
           different
           ways
           .
           And
           that
           all
           these
           should
           be
           so
           exactly
           accommodated
           to
           the
           several
           parts
           and
           uses
           to
           which
           they
           belong
           and
           serve
           .
           Was
           all
           this
           without
           design
           ?
           who
           that
           views
           the
           curious
           and
           apt
           texture
           of
           the
           eye
           ,
           can
           think
           it
           was
           not
           made
           
             on
             purpose
          
           to
           see
           with
           ,
           †
           and
           the
           ear
           ,
           upon
           the
           like
           view
           ,
           for
           hearing
           ?
           when
           so
           many
           things
           must
           concur
           that
           these
           actions
           might
           be
           performed
           by
           these
           organs
           ,
           and
           are
           found
           to
           do
           so
           ?
           Or
           who
           can
           think
           that
           the
           sundry
           little
           engines
           belonging
           to
           the
           eye
           were
           not
           made
           with
           design
           to
           move
           it
           upwards
           ,
           downwards
           ,
           to
           this
           side
           ,
           or
           
           that
           ,
           or
           whirle
           it
           about
           ,
           as
           there
           should
           be
           occasion
           ;
           without
           which
           instruments
           ,
           and
           their
           appendages
           ,
           no
           such
           motion
           could
           have
           been
           ?
           who
           ,
           that
           is
           not
           stupidly
           perverse
           ,
           can
           think
           that
           the
           sundry
           inward
           parts
           (
           which
           it
           would
           require
           a
           volume
           distinctly
           to
           speak
           of
           ,
           and
           but
           to
           mention
           them
           and
           their
           uses
           would
           too
           unproportionably
           swell
           this
           part
           of
           this
           Discourse
           )
           were
           not
           made
           ,
           purposely
           ,
           by
           a
           designing
           Agent
           ,
           for
           the
           ends
           they
           so
           aptly
           and
           constantly
           serve
           for
           ;
           the
           want
           of
           some
           one
           among
           divers
           whereof
           ,
           or
           but
           a
           little
           misplacing
           ,
           or
           if
           things
           had
           been
           but
           a
           little
           otherwise
           than
           they
           are
           ,
           had
           inferr'd
           an
           impossibility
           ,
           that
           such
           a
           creature
           as
           man
           could
           have
           subsisted
           ,
           or
           been
           propagated
           upon
           the
           face
           of
           the
           earth
           .
           As
           what
           if
           there
           had
           not
           been
           such
           a
           receptacle
           prepared
           as
           the
           stomach
           is
           ,
           and
           so
           formed
           ,
           and
           placed
           as
           it
           is
           ,
           to
           receive
           and
           digest
           necessary
           nutriment
           ?
           Had
           not
           the
           whole
           frame
           of
           man
           
           besides
           been
           in
           vain
           ?
           Or
           what
           if
           the
           passage
           from
           it
           downward
           ,
           had
           not
           been
           made
           somewhat
           ,
           a
           little
           way
           ,
           ascending
           ,
           so
           as
           to
           detain
           a
           convenient
           time
           what
           is
           received
           ,
           but
           that
           what
           was
           taken
           in
           were
           suddenly
           transmitted
           ?
           it
           is
           evident
           the
           whole
           structure
           had
           been
           ruin'd
           as
           soon
           as
           made
           .
           What
           (
           to
           instance
           in
           what
           seems
           so
           small
           a
           matter
           )
           if
           that
           little
           cover
           had
           been
           wanting
           at
           the
           entrance
           of
           that
           passage
           through
           which
           we
           breath
           ?
           (
           the
           depression
           whereof
           by
           the
           weight
           of
           what
           we
           eat
           or
           drink
           shuts
           it
           ,
           and
           prevents
           meat
           and
           drink
           from
           going
           down
           that
           way
           )
           had
           not
           unavoidable
           suffocation
           
           ensued
           ?
           And
           who
           can
           number
           the
           instances
           that
           might
           be
           given
           besides
           ?
           Now
           when
           there
           is
           a
           concurrence
           of
           so
           many
           things
           absolutely
           necessary
           (
           concerning
           which
           the
           common
           saying
           is
           as
           applicable
           ,
           more
           frequently
           wont
           to
           be
           applied
           to
           matters
           of
           morality
           ,
           Goodness
           is
           from
           the
           concurrence
           of
           all
           causes
           ,
           evil
           from
           any
           defect
           )
           each
           so
           aptly
           and
           opportunely
           serving
           its
           own
           proper
           use
           ,
           and
           all
           ,
           one
           common
           end
           :
           Certainly
           to
           say
           that
           so
           manifold
           ,
           so
           regular
           ,
           and
           stated
           a
           subserviency
           to
           that
           end
           ,
           and
           the
           end
           it self
           were
           undesigned
           ,
           and
           things
           casually
           fell
           out
           thus
           ,
           is
           to
           say
           we
           know
           or
           care
           not
           what
           .
        
         
           We
           will
           only
           before
           we
           close
           this
           consideration
           ,
           concerning
           the
           meer
           frame
           of
           an
           humane
           body
           (
           which
           hath
           been
           so
           hastily
           and
           superficially
           proposed
           )
           offer
           a
           supposition
           which
           is
           no
           more
           strange
           (
           excluding
           the
           vulgar
           notion
           by
           which
           nothing
           is
           strange
           ,
           but
           what
           is
           not
           common
           )
           than
           the
           thing
           it self
           as
           it
           actually
           is
           ,
           viz.
           That
           the
           whole
           more
           external
           covering
           of
           the
           body
           of
           a
           man
           were
           made
           ,
           instead
           of
           skin
           ,
           and
           flesh
           ,
           of
           some
           very
           transparent
           substance
           ,
           flexible
           ,
           but
           clear
           as
           very
           Crystal
           ;
           through
           which
           and
           the
           other
           more
           inward
           (
           and
           as
           transparent
           )
           integuments
           or
           unfoldings
           ,
           we
           could
           plainly
           perceive
           the
           situation
           and
           order
           of
           all
           the
           internal
           parts
           ,
           and
           how
           they
           each
           of
           them
           perform
           their
           distinct
           offices
           .
           If
           we
           could
           discern
           the
           continual
           motion
           of
           the
           blood
           ,
           how
           it
           is
           conveyed
           by
           its
           proper
           conduits
           from
           its
           first
           source
           and
           fountain
           ,
           
           partly
           downwards
           to
           the
           lower
           intrails
           (
           if
           rather
           it
           ascend
           not
           from
           thence
           ,
           as
           at
           least
           what
           afterwards
           becomes
           bloud
           doth
           )
           partly
           upwards
           ,
           to
           its
           admirable
           elaboratory
           ,
           the
           heart
           :
           where
           it
           is
           refined
           and
           furnished
           with
           fresh
           vital
           spirits
           ,
           and
           so
           transmitted
           thence
           by
           the
           distinct
           vessels
           prepared
           for
           this
           purpose
           ;
           could
           we
           perceive
           the
           curious
           contrivance
           of
           those
           little
           doors
           by
           which
           it
           is
           let
           in
           and
           out
           ,
           on
           this
           side
           and
           on
           that
           ;
           the
           order
           and
           course
           of
           its
           circulation
           ,
           its
           most
           commodious
           distribution
           ,
           by
           two
           social
           chanels
           ,
           or
           conduit-pipes
           that
           every
           where
           accompany
           one
           another
           throughout
           the
           body
           .
           Could
           we
           discern
           the
           curious
           artifice
           of
           the
           brain
           its
           ways
           of
           purgation
           ;
           and
           were
           it
           possible
           to
           pry
           into
           the
           secret
           chambers
           &
           receptacles
           of
           the
           less
           or
           more
           pure
           spirits
           there
           ;
           perceive
           their
           manifold
           conveyances
           ,
           and
           the
           rare
           texture
           of
           that
           net
           commonly
           call'd
           the
           wonderful
           one
           .
           Could
           we
           behold
           the
           veins
           ,
           arteries
           ,
           and
           nerves
           ,
           all
           of
           them
           arising
           from
           their
           proper
           and
           distinct
           originals
           ;
           and
           their
           orderly
           dispersion
           for
           the
           most
           part
           by
           pairs
           and
           conjugations
           on
           this
           side
           and
           that
           ,
           from
           the
           middle
           of
           the
           back
           ,
           with
           the
           curiously
           wrought
           branches
           ,
           which
           supposing
           these
           to
           appear
           duly
           diversified
           ,
           as
           so
           many
           more
           duskish
           strokes
           in
           this
           transparent
           frame
           ,
           they
           would
           be
           found
           to
           make
           throughout
           the
           whole
           of
           it
           ,
           were
           every
           smaller
           fibre
           thus
           made
           at
           once
           discernable
           ;
           especially
           those
           innumerable
           threds
           into
           which
           the
           spinal
           marrow
           is
           distributed
           at
           the
           bottom
           of
           the
           back
           :
           and
           could
           we
           through
           the
           same
           medium
           perceive
           
           those
           numerous
           little
           machines
           made
           to
           serve
           unto
           voluntary
           motions
           (
           which
           in
           the
           whole
           body
           are
           computed
           by
           some
           to
           the
           number
           
           of
           four
           hundred
           and
           thirty
           ,
           or
           thereabouts
           ,
           or
           so
           many
           of
           them
           as
           according
           to
           the
           present
           supposition
           could
           possibly
           come
           in
           view
           )
           and
           discern
           their
           composition
           ;
           their
           various
           and
           elegant
           figures
           ,
           round
           ,
           square
           ,
           long
           ,
           triangular
           ,
           &c.
           and
           behold
           them
           do
           their
           offices
           ,
           and
           see
           how
           they
           ply
           to
           and
           fro
           ,
           and
           work
           in
           their
           respective
           places
           ,
           as
           any
           motion
           is
           to
           be
           performed
           by
           them
           .
           Were
           all
           these
           things
           ,
           I
           say
           ,
           thus
           made
           liable
           to
           an
           easie
           and
           distinct
           view
           ;
           who
           would
           not
           admiringly
           cry
           out
           ,
           
             how
             fearfully
             and
             wonderfully
             am
             I
             made
             ?
          
           And
           sure
           there
           is
           no
           man
           sober
           ,
           who
           would
           not
           upon
           such
           a
           sight
           pronounce
           that
           man
           mad
           that
           should
           suppose
           such
           a
           production
           to
           have
           been
           a
           meer
           undesigned
           casualty
           .
           At
           least
           if
           there
           be
           any
           thing
           in
           the
           world
           ,
           that
           may
           be
           thought
           to
           carry
           sufficiently
           convincing
           evidences
           in
           it
           of
           its
           having
           been
           made
           industriously
           ,
           and
           on
           purpose
           ,
           not
           by
           chance
           ,
           would
           not
           this
           composition
           ,
           thus
           offered
           to
           view
           ,
           be
           esteemed
           to
           do
           so
           much
           more
           ?
           Yea
           ,
           and
           if
           it
           it
           did
           only
           bear
           upon
           it
           characters
           equally
           evidential
           of
           wisdom
           and
           design
           ,
           with
           what
           doth
           certainly
           so
           ,
           though
           in
           the
           lowest
           degree
           ,
           it
           were
           sufficient
           to
           evince
           our
           present
           purpose
           .
           For
           if
           one
           such
           instance
           as
           this
           would
           bring
           the
           matter
           no
           higher
           than
           to
           a
           bare
           equality
           ,
           that
           would
           at
           least
           argue
           a
           maker
           of
           man's
           body
           ,
           as
           wise
           ,
           and
           as
           properly
           designing
           as
           the
           
           Artificer
           of
           any
           such
           slighter
           piece
           of
           workmanship
           ,
           that
           may
           yet
           ,
           certainly
           ,
           be
           concluded
           the
           effect
           of
           skill
           and
           design
           .
           And
           then
           enough
           might
           be
           said
           from
           other
           instances
           to
           manifest
           him
           unspeakably
           superiour
           .
           And
           that
           the
           matter
           would
           be
           brought
           ,
           at
           least
           ,
           to
           an
           equality
           upon
           the
           supposition
           now
           made
           ,
           there
           can
           be
           no
           doubt
           ,
           if
           any
           one
           be
           judge
           that
           hath
           not
           abjur'd
           his
           understanding
           and
           his
           eyes
           together
           .
           And
           what
           then
           ,
           if
           we
           Jay
           aside
           that
           supposition
           (
           which
           only
           somewhat
           gratifies
           fancy
           and
           imagination
           )
           doth
           that
           alter
           the
           case
           ?
           or
           is
           there
           the
           less
           of
           wisdom
           and
           contrivance
           expressed
           in
           this
           work
           of
           forming
           mans
           body
           ,
           only
           for
           that
           it
           is
           not
           so
           easily
           and
           suddenly
           obvious
           to
           our
           sight
           ?
           Then
           we
           might
           with
           the
           same
           reason
           say
           concerning
           some
           curious
           piece
           of
           carved
           work
           ,
           that
           is
           thought
           fit
           to
           be
           kept
           lock'd
           up
           in
           a
           Cabinet
           ,
           when
           we
           see
           it
           ,
           that
           there
           was
           admirable
           workmanship
           shewn
           in
           doing
           it
           ;
           but
           as
           soon
           as
           it
           is
           again
           shut
           up
           in
           its
           repository
           ,
           that
           there
           was
           none
           at
           all
           .
           Inasmuch
           as
           we
           speak
           of
           the
           objective
           characters
           of
           wisdom
           and
           design
           that
           are
           in
           the
           thing
           it self
           (
           though
           they
           must
           some
           way
           or
           other
           come
           under
           our
           notice
           ,
           otherwise
           we
           can
           be
           capable
           of
           arguing
           nothing
           from
           them
           ,
           yet
           )
           since
           we
           have
           sufficient
           assurance
           ,
           that
           there
           really
           are
           svch
           characters
           in
           the
           structure
           of
           the
           body
           of
           man
           ,
           as
           have
           been
           mentioned
           ,
           and
           a
           thousand
           more
           than
           have
           been
           thought
           necessary
           to
           be
           mentioned
           here
           :
           It
           is
           plain
           that
           the
           greater
           or
           less
           facility
           of
           finding
           them
           out
           ;
           so
           that
           we
           
           be
           at
           a
           certainty
           that
           they
           are
           ,
           (
           Whether
           by
           the
           slower
           and
           more
           gradual
           search
           of
           our
           own
           eyes
           ;
           or
           by
           relying
           upon
           the
           testimony
           of
           such
           as
           have
           purchased
           themselves
           that
           satisfaction
           ,
           by
           their
           own
           labour
           and
           diligence
           )
           is
           meerly
           accidental
           to
           the
           thing
           it self
           we
           are
           discoursing
           of
           :
           And
           neither
           adds
           to
           ,
           nor
           detracts
           from
           the
           rational
           evidence
           of
           the
           present
           argument
           .
           Or
           if
           it
           do
           either
           ,
           the
           more
           abstruse
           paths
           of
           Divine
           Wisdom
           in
           this
           (
           as
           in
           other
           things
           )
           do
           rather
           recommend
           it
           the
           more
           to
           our
           adoration
           and
           reverence
           ,
           than
           if
           every
           thing
           were
           obvious
           ,
           and
           lay
           open
           to
           the
           first
           glance
           of
           a
           more
           careless
           eye
           .
           The
           things
           which
           we
           are
           sure
           (
           or
           may
           be
           ,
           if
           we
           do
           not
           shut
           our
           eyes
           )
           the
           wise
           Maker
           of
           this
           world
           hath
           done
           ,
           do
           sufficiently
           serve
           to
           assure
           us
           that
           he
           could
           have
           done
           this
           also
           ,
           that
           is
           ,
           have
           made
           everything
           in
           the
           frame
           and
           shape
           of
           our
           bodies
           conspicuous
           in
           the
           way
           but
           now
           supposed
           ,
           if
           he
           had
           thought
           it
           fit
           .
           He
           hath
           done
           greater
           things
           .
           And
           since
           he
           hath
           not
           thought
           that
           fit
           ,
           we
           may
           be
           bold
           to
           say
           the
           doing
           of
           it
           would
           signifie
           more
           trifling
           ,
           and
           less
           design
           .
           It
           gives
           us
           a
           more
           amiable
           and
           comely
           representation
           of
           the
           Being
           we
           are
           treating
           of
           ,
           that
           his
           works
           are
           less
           for
           oftentation
           than
           use
           .
           And
           that
           his
           Wisdom
           and
           other
           Attributes
           appear
           in
           them
           rather
           to
           the
           instruction
           of
           sober
           ,
           than
           the
           gratification
           of
           vain
           minds
           .
        
         
           We
           may
           therefore
           confidently
           conclude
           that
           the
           figuration
           of
           the
           humane
           body
           carries
           with
           it
           ,
           as
           manifest
           unquestionable
           evidences
           
           of
           design
           ,
           as
           any
           piece
           of
           humane
           artifice
           ,
           that
           most
           confessedly
           in
           the
           judgment
           of
           any
           man
           doth
           so
           .
           And
           therefore
           ,
           had
           ,
           as
           certainly
           ,
           a
           designing
           cause
           .
           We
           may
           challenge
           the
           world
           to
           shew
           a
           disparity
           ;
           unless
           it
           be
           that
           the
           advantage
           is
           unconceivably
           great
           on
           our
           side
           .
           For
           would
           not
           any
           one
           that
           hath
           not
           abandon'd
           at
           once
           both
           his
           reason
           and
           his
           modesty
           ,
           be
           asham'd
           to
           confess
           and
           admire
           the
           skill
           that
           is
           shewn
           in
           making
           a
           Statue
           ,
           or
           the
           picture
           of
           a
           man
           ,
           that
           (
           as
           one
           ingeniously
           says
           )
           is
           but
           the
           shadow
           of
           his
           skin
           ,
           and
           deny
           the
           wisdom
           that
           
           appears
           in
           the
           composure
           of
           his
           body
           it self
           ,
           that
           contains
           so
           numerous
           and
           so
           various
           engines
           and
           instruments
           for
           sundry
           purposes
           in
           it
           ,
           as
           that
           it
           is
           become
           an
           art
           ,
           and
           a
           very
           laudable
           one
           ,
           but
           to
           discover
           and
           find
           out
           the
           art
           and
           skill
           that
           is
           shewn
           in
           the
           contrivance
           and
           formation
           of
           them
           .
        
         
           It
           is
           in
           the
           mean
           time
           strange
           to
           consider
           from
           how
           different
           and
           contrary
           causes
           it
           proceeds
           ,
           
           that
           the
           wise
           contriver
           of
           this
           fabrick
           hath
           not
           his
           due
           acknowledgments
           on
           the
           account
           of
           it
           .
           For
           with
           some
           it
           proceeds
           from
           their
           supine
           and
           drowsie
           ignorance
           ,
           and
           that
           they
           little
           know
           or
           think
           what
           prints
           and
           foot-steps
           of
           a
           Deity
           they
           carry
           about
           them
           ,
           in
           their
           bone
           and
           flesh
           ,
           in
           every
           part
           and
           vein
           and
           limb
           .
           With
           others
           (
           as
           if
           too
           much
           learning
           had
           made
           them
           mad
           ,
           or
           an
           excess
           of
           light
           had
           struck
           them
           into
           a
           mopish
           blindness
           )
           these
           things
           are
           ▪
           so
           well
           known
           ,
           and
           seem
           so
           common
           and
           obvious
           that
           they
           are
           the
           less
           regarded
           .
           
           And
           because
           they
           can
           give
           a
           very
           punctual
           account
           that
           things
           are
           so
           ,
           they
           think
           it
           ,
           now
           ,
           not
           worth
           the
           considering
           how
           they
           come
           to
           be
           so
           .
           They
           can
           trace
           all
           these
           hidden
           paths
           and
           footsteps
           ,
           and
           therefore
           all
           seems
           very
           easie
           ;
           and
           they
           give
           over
           wondering
           .
           As
           they
           that
           would
           detract
           from
           
           Columbus's
           acquist
           of
           glory
           by
           the
           discovery
           he
           had
           made
           of
           America
           ;
           by
           pretending
           the
           atchievement
           was
           easie
           ;
           whom
           
           he
           ingeniously
           rebuk'd
           ,
           by
           challenging
           them
           to
           make
           an
           egg
           stand
           erect
           ,
           alone
           ,
           upon
           a
           plain
           table
           ;
           which
           when
           none
           of
           them
           could
           do
           ,
           he
           only
           by
           a
           gentle
           bruising
           of
           one
           end
           of
           it
           ,
           makes
           it
           stand
           on
           the
           table
           without
           other
           support
           ,
           and
           then
           tells
           them
           this
           was
           more
           easie
           than
           his
           Voyage
           into
           America
           ,
           now
           they
           had
           seen
           it
           done
           ;
           before
           ,
           they
           knew
           not
           how
           to
           go
           about
           it
           .
           Some
           may
           think
           the
           contrivance
           of
           the
           body
           of
           a
           man
           ,
           or
           other
           animal
           ,
           easie
           ,
           now
           they
           know
           it
           ;
           but
           had
           they
           been
           to
           project
           such
           a
           model
           without
           a
           pattern
           ,
           or
           any
           thing
           leading
           thereto
           ;
           how
           miserable
           a
           loss
           had
           they
           been
           at
           ?
           How
           easie
           a
           confession
           had
           been
           drawn
           from
           them
           of
           the
           finger
           of
           God
           ;
           and
           how
           silent
           a
           submission
           to
           his
           just
           triumph
           over
           their
           ,
           and
           all
           humane
           wit
           !
           when
           as
           the
           most
           admired
           performances
           in
           this
           kind
           by
           any
           mortal
           have
           been
           only
           faint
           and
           infinitely
           distant
           imitations
           of
           the
           works
           of
           God.
           As
           is
           to
           be
           seen
           in
           the
           so
           much
           celebrated
           exploits
           of
           
             Posidonius
             ,
             Regiomontanus
          
           ,
           and
           others
           of
           this
           sort
           .
        
         
           And
           now
           if
           any
           should
           be
           either
           so
           incurably
           
           
           blind
           as
           not
           to
           perceive
           ,
           or
           so
           perversly
           wilful
           as
           not
           to
           acknowledge
           an
           appearance
           of
           Wisdom
           in
           the
           frame
           and
           figuration
           of
           the
           body
           of
           an
           animal
           (
           peculiarly
           of
           man
           )
           more
           than
           equal
           to
           what
           appears
           in
           any
           the
           most
           exquisite
           piece
           of
           humane
           artifice
           ,
           and
           which
           no
           wit
           of
           man
           can
           ever
           fully
           imitate
           ;
           although
           as
           hath
           been
           said
           an
           acknowledg'd
           equality
           would
           suffice
           to
           evince
           a
           wise
           maker
           thereof
           ;
           yet
           because
           it
           is
           the
           existence
           of
           God
           we
           are
           now
           speaking
           of
           ;
           and
           that
           it
           is
           therefore
           not
           enough
           to
           evince
           ,
           but
           to
           magnifie
           the
           wisdom
           we
           would
           ascribe
           to
           him
           :
           we
           shall
           pass
           from
           the
           parts
           and
           frame
           to
           the
           consideration
           of
           the
           more
           principal
           powers
           and
           functions
           of
           terrestrial
           creatures
           ;
           ascending
           from
           such
           as
           agree
           to
           the
           less
           perfect
           orders
           of
           these
           ,
           to
           those
           of
           the
           more
           perfect
           ,
           viz.
           of
           man
           himself
           .
           And
           surely
           to
           have
           been
           the
           Author
           of
           faculties
           that
           shall
           enable
           to
           such
           functions
           ,
           will
           evidence
           a
           wisdom
           that
           defies
           our
           imitation
           ,
           and
           will
           dismay
           the
           attempt
           of
           it
           .
        
         
           We
           begin
           with
           that
           of
           growth
           .
           Many
           sorts
           of
           rare
           engines
           we
           acknowledge
           contrived
           by
           the
           wit
           of
           man
           ,
           but
           who
           hath
           ever
           made
           one
           that
           could
           grow
           ?
           or
           that
           had
           in
           it
           a
           self-improving
           power
           ?
           A
           tree
           ,
           an
           herb
           ,
           a
           pile
           of
           grass
           may
           upon
           this
           account
           challenge
           all
           the
           world
           to
           make
           such
           a
           thing
           .
           That
           is
           to
           implant
           the
           power
           of
           growing
           into
           any
           thing
           to
           which
           it
           doth
           not
           natively
           belong
           ,
           or
           to
           make
           a
           thing
           to
           which
           it
           doth
           .
        
         
           By
           what
           art
           would
           they
           make
           a
           seed
           ?
           and
           
           which
           way
           would
           they
           inspire
           it
           with
           a
           seminal
           form
           ?
           And
           they
           that
           think
           this
           whole
           globe
           of
           the
           earth
           was
           compacted
           by
           the
           casual
           (
           or
           fatal
           )
           coalition
           of
           particles
           of
           matter
           ,
           by
           what
           magick
           would
           they
           conjure
           so
           many
           to
           come
           together
           as
           should
           make
           one
           clod
           ?
           we
           vainly
           hunt
           with
           a
           lingering
           mind
           after
           Miracles
           ,
           if
           we
           did
           not
           (
           more
           vainly
           )
           mean
           by
           them
           nothing
           else
           but
           novelties
           ,
           we
           are
           compass'd
           about
           with
           such
           .
           And
           the
           greatest
           miracle
           is
           ,
           that
           we
           see
           them
           not
           .
           You
           with
           whom
           the
           daily
           productions
           of
           nature
           (
           as
           you
           call
           it
           )
           are
           so
           cheap
           ,
           see
           if
           you
           can
           do
           the
           like
           .
           Try
           your
           skill
           upon
           a
           Rose
           .
           Yea
           ,
           but
           you
           must
           have
           pre-existent
           matter
           ?
           But
           can
           you
           ever
           prove
           the
           Maker
           of
           the
           world
           had
           so
           ?
           or
           even
           defend
           the
           possibility
           of
           uncreated
           matter
           ?
           And
           suppose
           they
           had
           the
           free
           grant
           of
           all
           the
           matter
           between
           the
           crown
           of
           their
           head
           and
           the
           Moon
           ,
           could
           they
           tell
           what
           to
           do
           with
           it
           ?
           or
           how
           to
           manage
           it
           ,
           so
           as
           to
           make
           it
           yield
           them
           one
           single
           flower
           ,
           that
           they
           might
           glory
           in
           as
           their
           own
           production
           ?
        
         
           And
           what
           mortal
           man
           that
           hath
           reason
           enough
           about
           him
           to
           be
           serious
           ,
           and
           to
           think
           a
           while
           ,
           would
           not
           even
           be
           amaz'd
           at
           the
           Miracle
           of
           Nutrition
           ?
           or
           that
           there
           are
           things
           in
           the
           world
           capable
           of
           nourishment
           ,
           or
           who
           would
           attempt
           an
           imitation
           here
           ?
           or
           not
           despair
           to
           perform
           any
           thing
           like
           it
           .
           That
           is
           to
           make
           any
           nourishable
           thing
           ?
           Are
           we
           not
           here
           infinitely
           out-done
           ?
           Do
           not
           we
           see
           our selves
           compass'd
           about
           with
           wonders
           ,
           and
           are
           we
           
           not
           cur
           selves
           such
           ,
           in
           that
           we
           see
           ,
           and
           are
           creatures
           from
           all
           whose
           parts
           there
           is
           a
           continual
           defluxion
           ,
           and
           yet
           that
           receive
           a
           constant
           gradual
           supply
           and
           renovation
           by
           which
           they
           are
           continued
           in
           the
           same
           state
           !
           As
           the
           Bush
           burning
           ,
           but
           not
           consumed
           .
           'T
           is
           easie
           to
           give
           an
           artificial
           frame
           to
           a
           thing
           that
           shall
           gradually
           decay
           and
           wast
           ,
           till
           it
           quite
           be
           gone
           and
           disappear
           .
           You
           can
           raise
           a
           structure
           of
           Snow
           that
           would
           soon
           do
           that
           .
           But
           can
           your
           manual
           skill
           compose
           a
           thing
           that
           like
           our
           bodies
           shall
           be
           continually
           melting
           away
           ,
           and
           be
           continually
           repaired
           through
           so
           long
           a
           tract
           of
           time
           ?
           Nay
           ,
           but
           you
           can
           tell
           how
           it
           is
           done
           ,
           you
           know
           in
           what
           method
           ,
           and
           by
           what
           instruments
           food
           is
           received
           ,
           concocted
           ,
           separated
           ,
           and
           so
           much
           as
           must
           serve
           for
           nourishment
           turned
           into
           chyle
           ,
           and
           that
           into
           bloud
           ,
           first
           grosser
           ,
           and
           then
           more
           refined
           ,
           and
           that
           distributed
           into
           all
           parts
           for
           this
           purpose
           .
           Yea
           ,
           and
           what
           then
           ?
           therefore
           you
           are
           as
           wise
           as
           your
           Maker
           ?
           could
           you
           have
           made
           such
           a
           thing
           as
           the
           stomach
           ,
           a
           liver
           ,
           an
           heart
           ,
           a
           vein
           ,
           an
           artery
           ?
           or
           are
           you
           so
           very
           sure
           what
           the
           digestive
           quality
           is
           ?
           or
           if
           you
           are
           ,
           and
           know
           what
           things
           best
           serve
           to
           maintain
           ,
           to
           repair
           ,
           or
           strengthen
           it
           ,
           who
           implanted
           that
           quality
           ?
           both
           where
           it
           is
           so
           immediately
           useful
           ,
           or
           in
           the
           other
           things
           you
           would
           use
           for
           the
           service
           of
           that
           ?
           or
           how
           ,
           if
           such
           things
           had
           not
           been
           prepared
           to
           your
           hand
           ,
           would
           you
           have
           devised
           to
           perswade
           the
           particles
           of
           matter
           into
           so
           useful
           and
           happy
           a
           conjuncture
           ,
           as
           that
           such
           a
           quality
           might
           result
           ?
           
           or
           (
           to
           speak
           more
           suteably
           to
           the
           most
           )
           How
           ,
           if
           you
           had
           not
           been
           shewn
           the
           way
           ,
           would
           you
           have
           thought
           it
           were
           to
           be
           done
           ,
           or
           which
           way
           would
           you
           have
           gone
           to
           work
           ,
           to
           turn
           meat
           and
           drink
           into
           flesh
           and
           bloud
           ?
        
         
           Nor
           is
           propagation
           of
           their
           own
           kind
           by
           the
           creatures
           that
           have
           that
           faculty
           implanted
           in
           them
           ,
           less
           admirable
           ,
           or
           more
           possible
           to
           be
           imitated
           by
           any
           humane
           device
           .
           Such
           productions
           stay
           in
           their
           first
           descent
           .
           Who
           can
           by
           his
           own
           contrivance
           find
           out
           a
           way
           of
           making
           any
           thing
           that
           can
           produce-another
           like
           it self
           .
           What
           machine
           did
           ever
           man
           invent
           that
           had
           this
           power
           ?
           And
           the
           ways
           and
           means
           by
           which
           it
           is
           done
           ,
           are
           such
           (
           though
           he
           that
           can
           do
           all
           things
           well
           knew
           how
           to
           compass
           his
           ends
           by
           them
           )
           as
           do
           exceed
           not
           our
           understanding
           only
           ,
           but
           our
           wonder
           .
        
         
           And
           what
           shall
           we
           say
           of
           
             spontaneous
             motion
          
           wherewith
           we
           find
           also
           creatures
           endowed
           that
           are
           so
           mean
           and
           despicable
           in
           our
           eyes
           (
           as
           well
           as
           our selves
           )
           that
           is
           ,
           that
           so
           silly
           a
           thing
           as
           a
           fly
           ,
           a
           gnat
           ,
           &c.
           should
           have
           a
           power
           in
           it
           to
           move
           it self
           ,
           or
           stop
           its
           own
           motion
           ,
           at
           its
           own
           pleasure
           !
           How
           far
           have
           all
           attempted
           imitations
           in
           this
           kind
           fallen
           short
           of
           this
           perfection
           ?
           and
           how
           much
           more
           excellent
           a
           thing
           is
           the
           smallest
           and
           most
           contemptible
           insect
           ,
           than
           the
           most
           admired
           machine
           we
           ever
           heard
           or
           read
           of
           (
           as
           
             Archytas
             Tarintinus
          
           his
           Dove
           so
           anciently
           celebrated
           ,
           or
           more
           lately
           Regiomontanus
           his
           Fly
           ,
           or
           his
           Eagle
           ,
           or
           any
           the
           like
           .
           )
           Not
           only
           as
           having
           this
           peculiar
           power
           above
           
           any
           thing
           of
           this
           sort
           ,
           but
           as
           having
           the
           sundry
           other
           powers
           besides
           meeting
           in
           it
           ,
           whereof
           these
           are
           wholy
           destitute
           .
        
         
           And
           should
           we
           go
           on
           to
           instance
           further
           in
           the
           several
           powers
           of
           sensation
           ,
           both
           external
           and
           internal
           ,
           the
           various
           instincts
           ,
           appetitions
           ,
           passions
           ,
           sympathies
           ,
           antipathies
           ,
           the
           powers
           of
           memory
           ,
           and
           (
           we
           might
           add
           )
           of
           speech
           ,
           that
           we
           find
           the
           inferiour
           orders
           of
           creatures
           ,
           either
           necessarily
           furnish'd
           with
           ,
           or
           some
           of
           them
           as
           to
           this
           last
           dispos'd
           unto
           .
           How
           should
           we
           even
           over-do
           the
           present
           business
           ?
           and
           too
           needlesly
           insult
           over
           humane
           wit
           (
           which
           we
           must
           suppose
           to
           have
           already
           yeilded
           the
           cause
           )
           in
           challenging
           it
           to
           produce
           and
           offer
           to
           view
           ,
           an
           hearing
           ,
           seeing-engine
           ,
           that
           can
           imagine
           ,
           talk
           ,
           is
           capable
           of
           hunger
           ,
           thirst
           ,
           of
           desire
           ,
           anger
           ,
           fear
           ,
           grief
           ,
           &c.
           as
           its
           own
           creature
           ,
           concerning
           which
           it
           may
           glory
           and
           say
           ,
           I
           have
           done
           this
           ?
        
         
           Is
           it
           so
           admirable
           a
           performance
           ,
           and
           so
           ungainsayable
           an
           evidence
           of
           skill
           and
           wisdom
           ,
           with
           much
           labour
           and
           long
           travel
           of
           mind
           ,
           a
           busie
           ,
           restless
           ,
           agitation
           of
           working
           thoughts
           ,
           the
           often
           renewal
           of
           frustrated
           attempts
           ,
           the
           varying
           of
           defeated
           trials
           ;
           this
           way
           and
           that
           ,
           at
           length
           to
           hit
           upon
           ,
           and
           by
           much
           pains
           ,
           and
           with
           a
           slow
           gradual
           progress
           ,
           by
           the
           use
           of
           who
           can
           tell
           how
           many
           sundry
           sorts
           of
           instruments
           or
           tools
           ,
           managed
           by
           more
           (
           possibly
           )
           than
           a
           few
           hands
           ,
           by
           long
           hewing
           ,
           hammering
           ,
           turning
           ,
           filing
           ,
           to
           compose
           one
           only
           single
           machine
           of
           such
           a
           frame
           and
           structure
           ,
           as
           that
           
           by
           the
           frequent
           re-inforcement
           of
           a
           skilful
           hand
           ,
           it
           may
           be
           capable
           of
           some
           (
           and
           that
           ,
           otherwise
           ,
           but
           a
           very
           short-liv'd
           )
           motion
           :
           And
           is
           it
           no
           argument
           ,
           or
           effect
           of
           wisdom
           so
           easily
           and
           certainly
           ,
           without
           labour
           ,
           error
           ,
           or
           disappointment
           to
           frame
           both
           so
           infinite
           a
           variety
           of
           kinds
           ,
           and
           so
           innumerable
           individuals
           of
           every
           such
           kind
           of
           living
           creatures
           ,
           that
           cannot
           only
           with
           the
           greatest
           facility
           move
           themselves
           with
           so
           many
           sorts
           of
           motion
           ,
           downwards
           ,
           upwards
           (
           many
           of
           them
           )
           to
           ,
           and
           fro
           ,
           this
           way
           or
           that
           ,
           with
           a
           progressive
           ,
           or
           circular
           ,
           a
           swifter
           or
           a
           slower
           motion
           at
           their
           own
           pleasure
           ,
           but
           can
           also
           grow
           ,
           propagate
           ,
           see
           ,
           hear
           ,
           desire
           ,
           joy
           ,
           &c.
           
           Is
           this
           no
           work
           of
           wisdom
           ,
           but
           only
           blind
           either
           ,
           fate
           or
           chance
           ?
           of
           how
           strangely
           perverse
           and
           odd
           a
           complexion
           is
           that
           understanding
           (
           if
           yet
           it
           may
           be
           called
           an
           understanding
           )
           that
           can
           make
           this
           judgment
           !
        
         
           And
           they
           think
           they
           have
           found
           out
           a
           rare
           knack
           ,
           and
           that
           gives
           a
           great
           relief
           to
           their
           
           diseased
           minds
           ,
           who
           have
           learn'd
           to
           call
           the
           bodies
           of
           living
           creatures
           (
           even
           the
           humane
           not
           excepted
           )
           by
           way
           of
           diminution
           machines
           or
           engines
           too
           .
        
         
           But
           how
           little
           cause
           there
           is
           to
           hug
           or
           be
           fond
           of
           this
           fansie
           would
           plainly
           appear
           ,
        
         
           If
           first
           ,
           we
           would
           allow
           our selves
           leasure
           to
           examine
           with
           how
           small
           pretence
           this
           appellation
           is
           so
           placed
           ,
           and
           applied
           .
           And
           next
           if
           it
           be
           applied
           rightly
           ,
           to
           how
           little
           purpose
           it
           is
           alledg'd
           ,
           or
           that
           it
           signifies
           nothing
           to
           the
           exclusion
           of
           divine
           wisdom
           from
           the
           formation
           of
           them
           .
        
         
         
           And
           for
           the
           first
           ,
           because
           we
           know
           not
           a
           better
           ,
           let
           it
           be
           considered
           how
           defective
           and
           unsatisfying
           the
           account
           is
           ,
           which
           the
           great
           and
           (
           justly
           admired
           )
           master
           in
           this
           faculty
           ,
           
           gives
           ,
           how
           divers
           of
           those
           things
           which
           he
           would
           have
           to
           be
           so
           ,
           are
           performed
           only
           in
           the
           mechanical
           way
           .
        
         
           For
           though
           his
           ingenuity
           must
           be
           acknowledged
           in
           his
           modest
           exception
           of
           some
           nobler
           operations
           belonging
           to
           our selves
           from
           coming
           under
           those
           rigid
           necessitating
           laws
           ,
           yet
           certainly
           to
           the
           severe
           enquiry
           of
           one
           not
           partially
           addicted
           to
           the
           sentiments
           of
           so
           great
           a
           wit
           because
           they
           were
           his
           ,
           it
           would
           appear
           there
           are
           great
           defects
           ,
           and
           many
           things
           yet
           wanting
           ,
           in
           the
           account
           which
           is
           given
           us
           of
           some
           of
           the
           meaner
           of
           those
           functions
           which
           he
           would
           attribute
           only
           to
           organiz'd
           matter
           ,
           or
           (
           to
           use
           his
           own
           expression
           )
           to
           the
           conformation
           of
           the
           members
           of
           the
           body
           ,
           and
           the
           course
           of
           the
           spirits
           excited
           by
           the
           heat
           of
           the
           heart
           ,
           &c.
           
        
         
           For
           howsoever
           accurately
           he
           describes
           
             the
             instruments
             and
             the
             way
          
           ,
           his
           account
           seems
           very
           little
           satisfying
           of
           the
           principle
           ,
           either
           of
           
             spontaneous
             motion
          
           ,
           or
           of
           sensation
           .
        
         
           As
           to
           the
           former
           ,
           though
           it
           be
           very
           apparent
           that
           the
           muscles
           seated
           in
           that
           opposite
           posture
           wherein
           they
           are
           mostly
           found
           paired
           throughout
           the
           body
           ,
           the
           nerves
           ,
           and
           the
           animal
           spirits
           in
           the
           brain
           ,
           and
           (
           suppose
           we
           )
           that
           glandule
           seated
           in
           the
           inmost
           parts
           of
           it
           ,
           are
           the
           instruments
           of
           the
           motion
           of
           the
           limbs
           ,
           and
           the
           
           whole
           body
           ;
           yet
           what
           are
           all
           these
           to
           the
           
             prime
             causation
          
           or
           much
           more
           ,
           to
           the
           spontaneity
           of
           this
           motion
           ?
           And
           whereas
           ,
           with
           us
           (
           who
           are
           acknowledged
           to
           have
           such
           a
           faculty
           independent
           on
           the
           body
           )
           an
           
             act
             of
             will
          
           doth
           so
           manifestly
           contribute
           ,
           so
           that
           ,
           
             when
             we
             will
          
           our
           body
           is
           moved
           with
           so
           admirable
           facility
           ,
           and
           we
           feel
           not
           the
           cumbersome
           weight
           of
           an
           arm
           to
           be
           lift
           up
           ,
           or
           of
           our
           whole
           corporeal
           bulk
           to
           be
           moved
           this
           way
           or
           that
           ,
           by
           a
           slower
           or
           swifter
           motion
           .
           Yea
           ,
           and
           when
           as
           also
           ,
           
             if
             we
             will
          
           ,
           we
           can
           on
           the
           sudden
           in
           a
           very
           instant
           start
           up
           out
           of
           the
           most
           composed
           sedentary
           posture
           ,
           and
           put
           our selves
           ,
           upon
           occasion
           ,
           into
           the
           most
           violent
           course
           of
           motion
           or
           action
           .
           But
           if
           we
           have
           no
           such
           will
           ,
           though
           we
           have
           the
           same
           agile
           spirits
           about
           us
           ,
           we
           find
           no
           difficulty
           to
           keep
           in
           a
           posture
           of
           rest
           ;
           and
           are
           ,
           for
           the
           most
           part
           ,
           not
           sensible
           of
           any
           endeavour
           or
           urgency
           of
           those
           active
           particles
           ,
           as
           if
           they
           were
           hardly
           to
           be
           restrained
           from
           putting
           us
           into
           motion
           ;
           and
           against
           a
           reluctant
           act
           of
           our
           will
           ,
           we
           are
           not
           moved
           but
           with
           great
           difficulty
           to
           them
           that
           will
           give
           themselves
           and
           us
           the
           trouble
           .
           This
           being
           ,
           I
           say
           ,
           the
           case
           with
           us
           ;
           and
           it
           being
           also
           obvious
           to
           our
           observation
           ,
           that
           it
           is
           so
           very
           much
           alike
           in
           these
           mentioned
           respects
           ,
           with
           brute
           creatures
           ,
           how
           unconceivable
           is
           it
           that
           the
           directive
           principle
           of
           their
           motions
           and
           ours
           should
           be
           so
           vastly
           ,
           and
           altogether
           unlike
           ?
           (
           whatsoever
           greater
           perfection
           is
           required
           with
           us
           ,
           as
           to
           those
           more
           noble
           and
           perfect
           functions
           and
           operations
           which
           are
           
           found
           to
           belong
           to
           us
           ,
           )
           That
           is
           ,
           that
           
             in
             us
          
           ,
           an
           act
           of
           will
           should
           signifie
           so
           very
           much
           ,
           and
           be
           for
           the
           most
           part
           necessary
           to
           the
           beginning
           ,
           the
           continuing
           ,
           the
           stopping
           ,
           or
           the
           varying
           of
           our
           motions
           ;
           and
           
             in
             them
          
           ,
           nothing
           like
           it
           ,
           nor
           any
           thing
           else
           ,
           besides
           only
           that
           corporal
           principle
           ,
           
           which
           he
           assigns
           as
           common
           to
           them
           and
           us
           ,
           the
           continual
           heat
           in
           the
           heart
           (
           which
           he
           calls
           a
           sort
           of
           fire
           )
           nourished
           by
           the
           bloud
           of
           the
           veins
           ;
           the
           instruments
           of
           motion
           ,
           already
           mention'd
           ,
           and
           the
           various
           representations
           and
           impressions
           of
           external
           objects
           as
           there
           and
           elsewhere
           he
           expresses
           himself
           !
           upon
           
           which
           last
           (
           though
           much
           is
           undoubtedly
           to
           be
           attributed
           to
           it
           )
           that
           so
           main
           a
           stress
           should
           be
           laid
           as
           to
           the
           diversifying
           of
           motion
           seems
           strange
           ;
           when
           we
           may
           observe
           so
           various
           motions
           of
           some
           silly
           creatures
           ,
           as
           of
           a
           fly
           in
           our
           window
           ,
           while
           we
           cannot
           perceive
           ,
           and
           can
           scarce
           imagine
           any
           change
           in
           external
           objects
           about
           them
           :
           yea
           ,
           a
           swarm
           of
           flies
           ,
           so
           variously
           frisking
           ,
           and
           plying
           to
           and
           fro
           ,
           some
           this
           way
           ,
           others
           that
           ;
           with
           a
           thousand
           diversities
           and
           interferings
           in
           their
           motion
           :
           and
           some
           resting
           while
           things
           are
           in
           the
           same
           state
           externally
           to
           them
           all
           .
           So
           that
           what
           should
           cause
           or
           cease
           ,
           or
           so
           strangely
           vary
           such
           motions
           ,
           is
           ,
           from
           thence
           ,
           or
           any
           thing
           else
           he
           hath
           said
           ,
           left
           unimaginable
           .
           As
           it
           is
           much
           more
           ,
           how
           ,
           in
           creatures
           of
           much
           strength
           ,
           as
           a
           Bear
           or
           a
           Lion
           ,
           a
           paw
           should
           be
           moved
           sometimes
           so
           gently
           ,
           and
           sometimes
           with
           so
           mighty
           force
           ,
           only
           by
           meer
           mechanism
           ,
           without
           any
           directive
           principle
           
           that
           is
           not
           altogether
           corporal
           .
           But
           most
           of
           all
           how
           the
           strange
           regularity
           of
           motion
           in
           some
           creatures
           ,
           as
           of
           the
           Spider
           in
           making
           its
           web
           ,
           and
           the
           like
           should
           be
           owing
           to
           no
           other
           than
           such
           causes
           as
           he
           hath
           assigned
           of
           the
           motions
           in
           general
           of
           brute
           creatures
           .
           And
           what
           though
           some
           motions
           of
           our
           own
           seem
           wholly
           involuntary
           (
           as
           that
           of
           our
           eye-lids
           ,
           in
           the
           case
           which
           he
           supposes
           )
           doth
           it
           therefore
           follow
           
           they
           must
           proceed
           from
           a
           principle
           only
           corporal
           ?
           as
           if
           our
           soul
           had
           no
           other
           act
           belonging
           to
           it
           ,
           but
           that
           of
           willing
           ?
           which
           he
           doth
           not
           down-right
           say
           ;
           but
           that
           it
           is
           its
           only
           ,
           or
           
             its
             chief
             act
          
           ;
           and
           if
           it
           be
           its
           chief
           act
           only
           ,
           what
           hinders
           but
           that
           such
           a
           motion
           may
           proceed
           from
           an
           act
           that
           is
           not
           chief
           ?
           or
           that
           it
           may
           have
           a
           power
           that
           may
           sometimes
           step
           forth
           into
           act
           (
           and
           in
           greater
           matters
           than
           that
           )
           without
           any
           formal
           deliberated
           command
           or
           direction
           of
           our
           will.
           So
           little
           reason
           is
           there
           to
           conclude
           that
           all
           our
           motions
           common
           to
           us
           with
           beasts
           ,
           or
           even
           their
           motions
           themselves
           depend
           on
           nothing
           else
           than
           
           the
           conformation
           of
           the
           members
           ,
           and
           the
           course
           which
           the
           spirits
           ,
           excited
           by
           the
           heat
           of
           the
           heart
           ,
           do
           naturally
           follow
           ,
           in
           the
           brain
           ,
           the
           nerves
           ,
           and
           the
           muscles
           ,
           after
           the
           same
           manner
           with
           the
           motion
           of
           an
           automation
           ,
           &c.
           
        
         
           But
           as
           to
           the
           matter
           of
           sensation
           ,
           his
           account
           seems
           much
           more
           defective
           and
           unintelligible
           ,
           that
           is
           ,
           how
           it
           should
           be
           performed
           (
           as
           he
           supposes
           every
           thing
           common
           to
           us
           with
           beasts
           may
           be
           )
           without
           a
           soul.
           For
           ,
           admit
           that
           it
           be
           
           (
           as
           who
           doubts
           but
           it
           is
           )
           by
           the
           instruments
           which
           he
           assigns
           ,
           we
           are
           still
           to
           seek
           what
           is
           the
           sentient
           ,
           or
           what
           useth
           these
           instruments
           ,
           and
           doth
           sentire
           ,
           or
           exercise
           sense
           by
           them
           ?
           That
           is
           ,
           suppose
           it
           be
           performed
           in
           the
           brain
           ,
           and
           that
           (
           as
           he
           says
           )
           by
           the
           help
           of
           the
           nerves
           ,
           
           which
           from
           thence
           like
           small
           strings
           are
           stretcht
           forth
           unto
           all
           the
           other
           members
           ;
           suppose
           we
           have
           the
           three
           things
           to
           consider
           in
           the
           nerves
           which
           he
           recites
           ;
           Their
           interiour
           
           substance
           ,
           which
           extends
           it self
           like
           very
           slender
           threds
           from
           the
           brain
           to
           the
           extremities
           of
           all
           the
           other
           members
           into
           which
           they
           are
           knit
           .
           The
           very
           thin
           little
           skins
           which
           inclose
           these
           ,
           and
           which
           being
           continued
           with
           those
           that
           inwrap
           the
           brain
           do
           compose
           the
           little
           pipes
           which
           contain
           these
           threds
           ;
           and
           lastly
           ,
           the
           animal
           spirits
           which
           are
           convey'd
           down
           from
           the
           brain
           through
           these
           pipes
           .
           Yet
           which
           of
           these
           is
           most
           subservient
           unto
           sense
           ?
           That
           he
           undertakes
           elsewhere
           to
           declare
           ,
           viz.
           that
           we
           
           are
           not
           to
           think
           (
           which
           we
           also
           suppose
           )
           some
           nerves
           to
           serve
           for
           sense
           ,
           others
           for
           motion
           only
           ,
           as
           some
           have
           thought
           ,
           but
           that
           the
           inclosed
           spirits
           serve
           for
           the
           motion
           of
           the
           members
           ,
           and
           those
           little
           threds
           (
           also
           inclosed
           )
           for
           sense
           .
           Are
           we
           yet
           any
           nearer
           our
           purpose
           ?
           Do
           these
           small
           threds
           sentire
           ?
           are
           these
           the
           things
           that
           ultimately
           receive
           and
           discern
           the
           various
           impressions
           of
           objects
           ?
           And
           since
           they
           are
           all
           of
           one
           sort
           of
           substance
           ,
           how
           comes
           it
           to
           pass
           that
           some
           of
           them
           are
           seeing
           threds
           ,
           others
           hearing
           threds
           ,
           others
           tasting
           ,
           &c.
           
           Is
           it
           from
           the
           divers
           
           and
           commodious
           figuration
           of
           the
           organs
           unto
           which
           these
           descend
           from
           the
           brain
           ?
           But
           though
           we
           acknowledge
           and
           admire
           the
           curious
           and
           exquisite
           formation
           of
           those
           organs
           ,
           and
           their
           most
           apt
           usefulness
           (
           as
           organs
           or
           instruments
           )
           to
           the
           purposes
           for
           which
           they
           are
           designed
           ;
           yet
           what
           do
           they
           signifie
           without
           a
           proportionably
           apt
           and
           able
           agent
           to
           use
           them
           ,
           or
           percipient
           to
           entertain
           and
           judge
           of
           the
           several
           notices
           which
           by
           them
           are
           only
           transmitted
           from
           external
           things
           ?
           That
           is
           ,
           suppose
           we
           a
           drop
           of
           never
           so
           pure
           and
           transparent
           liquor
           ,
           or
           let
           it
           be
           three
           ,
           diversly
           tinctured
           or
           coloured
           ,
           and
           (
           lest
           they
           mingle
           )
           kept
           asunder
           by
           their
           distinct
           infolding
           coats
           ,
           let
           these
           encompass
           one
           the
           other
           ,
           and
           ,
           together
           ,
           compose
           one
           little
           shining
           globe
           :
           are
           we
           satisfied
           that
           now
           this
           curious
           pretty
           ball
           can
           see
           ?
           nay
           ,
           suppose
           we
           it
           never
           so
           conveniently
           situate
           ,
           suppose
           we
           the
           forementioned
           strings
           fastned
           to
           it
           ,
           and
           these
           ,
           being
           hollow
           ,
           well
           replenisht
           with
           as
           pure
           air
           ,
           or
           wind
           ,
           or
           gentle
           flame
           as
           you
           can
           imagine
           ;
           yea
           ,
           and
           all
           the
           before
           described
           little
           threds
           to
           boot
           ,
           can
           it
           yet
           do
           the
           feat
           ?
           nay
           ,
           suppose
           we
           all
           things
           else
           to
           concur
           ,
           that
           we
           can
           suppose
           ,
           except
           
             a
             living
             principle
          
           (
           call
           that
           by
           what
           name
           you
           will
           )
           and
           is
           it
           not
           still
           as
           uncapable
           of
           the
           act
           of
           seeing
           ,
           as
           a
           ball
           of
           clay
           ,
           or
           a
           pebble
           stone
           ?
           or
           can
           the
           substance
           of
           the
           brain
           it self
           perform
           that
           or
           any
           other
           act
           of
           sense
           (
           for
           it
           is
           superfluous
           to
           speak
           distinctly
           of
           the
           rest
           )
           any
           more
           than
           the
           pulp
           of
           an
           apple
           ,
           or
           a
           dish
           of
           curds
           ?
           So
           that
           trace
           this
           matter
           
           whither
           you
           will
           within
           the
           compass
           of
           your
           assigned
           limits
           ,
           and
           you
           are
           still
           at
           the
           same
           loss
           ,
           range
           through
           the
           whole
           body
           and
           what
           can
           you
           find
           but
           flesh
           ,
           and
           bones
           ,
           marrow
           ,
           and
           bloud
           ,
           strings
           and
           threds
           ,
           humour
           and
           vapour
           ;
           and
           which
           of
           these
           is
           capable
           of
           sense
           ?
           These
           are
           your
           materials
           and
           such
           like
           ,
           order
           them
           as
           you
           will
           ,
           put
           them
           into
           what
           method
           you
           can
           devise
           ,
           and
           except
           you
           can
           make
           it
           live
           ,
           you
           cannot
           make
           it
           so
           much
           as
           feel
           ,
           much
           less
           perform
           all
           other
           acts
           of
           sense
           besides
           ,
           unto
           which
           these
           tools
           alone
           seem
           as
           unproportionable
           as
           a
           plough-share
           to
           the
           most
           curious
           sculpture
           ,
           or
           a
           pair
           of
           tongs
           to
           the
           most
           melodious
           musick
           .
        
         
           But
           how
           much
           more
           unconceivable
           it
           is
           that
           the
           figuration
           and
           concurrence
           of
           the
           foremention'd
           organs
           can
           alone
           suffice
           to
           produce
           the
           several
           passions
           of
           
             love
             ,
             fear
             ,
             anger
          
           ,
           &c.
           whereof
           we
           find
           so
           evident
           indications
           in
           brute
           creatures
           ,
           it
           is
           enough
           but
           to
           hint
           .
           And
           (
           but
           that
           all
           persons
           do
           not
           read
           the
           same
           Books
           )
           it
           were
           altogether
           unnecessary
           to
           have
           said
           so
           much
           ;
           after
           so
           plain
           demonstration
           already
           extant
           that
           matter
           ,
           howsoever
           modified
           ,
           is
           uncapable
           of
           sense
           .
           
        
         
           Nor
           would
           it
           seem
           necessary
           to
           attempt
           any
           thing
           in
           this
           kind
           ,
           in
           particular
           and
           direct
           opposition
           to
           the
           very
           peculiar
           sentiments
           of
           this
           most
           ingenious
           Author
           (
           as
           he
           will
           undoubtedly
           be
           reckon'd
           in
           all
           succeeding
           time
           )
           who
           when
           he
           undertakes
           to
           shew
           what
           sense
           is
           ,
           and
           how
           it
           is
           performed
           ,
           makes
           it
           the
           proper
           
           business
           of
           the
           Soul
           ,
           comprehends
           it
           under
           the
           name
           of
           Cogitation
           ,
           naming
           himself
           a
           thinking
           
           thing
           ,
           adds
           by
           way
           of
           question
           ,
           what
           is
           that
           ?
           and
           answers
           ,
           a
           thing
           doubting
           ,
           understanding
           ,
           affirming
           ,
           denying
           ,
           willing
           ,
           nilling
           ,
           and
           also
           imagining
           ,
           and
           exercising
           sense
           ,
           says
           expresly
           it
           is
           evident
           to
           all
           that
           it
           is
           the
           Soul
           that
           exercises
           
           sense
           ,
           not
           the
           body
           ,
           in
           as
           direct
           words
           as
           
           the
           so
           much
           celebrated
           Poet
           of
           old
           .
           The
           only
           wonder
           is
           that
           under
           this
           general
           name
           of
           Cogitation
           he
           denies
           it
           unto
           Brutes
           ;
           under
           which
           name
           he
           may
           be
           thought
           less
           fitly
           to
           have
           included
           it
           ,
           than
           to
           have
           affirmed
           them
           uncapable
           of
           any
           thing
           to
           which
           that
           name
           ought
           to
           be
           applied
           ,
           as
           he
           doth
           not
           only
           affirm
           ,
           but
           esteems
           himself
           by
           most
           firm
           reasons
           to
           have
           proved
           .
           *
        
         
           And
           yet
           that
           particular
           reason
           seems
           a
           great
           deal
           more
           pious
           ,
           than
           it
           is
           cogent
           ;
           which
           he
           gives
           for
           his
           chusing
           this
           particular
           way
           of
           differencing
           brutes
           from
           humane
           creatures
           ,
           viz.
           lest
           any
           prejudice
           should
           be
           done
           to
           the
           doctrine
           of
           the
           humane
           souls
           immortality
           :
           There
           being
           nothing
           ,
           as
           he
           truly
           says
           ,
           that
           doth
           more
           easily
           turn
           off
           weak
           minds
           from
           the
           path
           of
           virtue
           ,
           than
           if
           they
           should
           think
           the
           souls
           of
           brutes
           to
           be
           of
           the
           same
           nature
           with
           our
           own
           ;
           and
           therefore
           that
           nothing
           remains
           to
           be
           hoped
           or
           feared
           after
           this
           life
           ,
           more
           by
           us
           than
           by
           flies
           or
           pismires
           .
           For
           ,
           sure
           there
           were
           other
           ways
           of
           providing
           against
           that
           danger
           ;
           besides
           that
           of
           denying
           them
           so
           much
           as
           sense
           (
           other
           than
           meerly
           organical
           as
           he
           somewhere
           alleviates
           the
           harshness
           of
           that
           position
           ,
           but
           
           
           without
           telling
           us
           what
           use's
           these
           organs
           )
           and
           the
           making
           them
           nothing
           else
           but
           well
           formed
           machines
           .
        
         
           But
           yet
           if
           we
           should
           admit
           the
           propriety
           of
           this
           appellation
           ,
           and
           acknowledge
           (
           the
           thing
           it self
           intended
           to
           be
           signified
           by
           it
           )
           that
           all
           the
           powers
           belonging
           to
           meer
           brutal
           nature
           are
           purely
           mechanical
           and
           no
           more
           ;
           To
           what
           purpose
           is
           it
           here
           alledg'd
           ?
           or
           what
           can
           it
           be
           understood
           to
           signifie
           ?
           what
           is
           lost
           from
           our
           cause
           by
           it
           ?
           And
           what
           have
           Atheists
           whereof
           to
           glory
           ?
           For
           was
           the
           contrivance
           of
           these
           machines
           theirs
           ?
           were
           they
           the
           Authors
           of
           this
           rare
           invention
           ,
           or
           of
           any
           thing
           like
           it
           ?
           or
           can
           they
           shew
           any
           product
           of
           humane
           device
           and
           wit
           ,
           that
           shall
           be
           capable
           of
           vying
           with
           the
           strange
           powers
           of
           those
           machines
           ?
           or
           can
           they
           imagine
           what
           so
           highly
           exceeds
           all
           humane
           skill
           to
           have
           fallen
           by
           chance
           ,
           and
           without
           any
           contrivance
           or
           design
           at
           all
           ,
           into
           a
           frame
           capable
           of
           such
           powers
           and
           operations
           ?
        
         
           If
           they
           be
           machines
           they
           are
           (
           as
           that
           free-spirited
           Author
           speaks
           )
           to
           be
           considered
           as
           a
           sort
           of
           machine
           made
           by
           the
           hand
           of
           God
           ,
           which
           is
           by
           infinite
           degrees
           better
           ordered
           ,
           and
           
           hath
           in
           it
           more
           admirable
           motions
           ,
           than
           any
           that
           could
           ever
           have
           been
           formed
           by
           the
           art
           of
           man.
           Yea
           ,
           and
           we
           might
           add
           ,
           so
           little
           disadvantage
           would
           accrue
           to
           the
           present
           cause
           (
           what
           ever
           might
           to
           some
           other
           )
           by
           this
           concession
           ,
           that
           rather
           (
           if
           it
           were
           not
           a
           wrong
           to
           the
           cause
           which
           justly
           disdains
           we
           should
           alledge
           
           any
           thing
           false
           or
           uncertain
           for
           its
           support
           )
           this
           would
           add
           much
           ,
           we
           will
           not
           say
           to
           its
           victory
           ,
           but
           to
           its
           triumph
           ,
           that
           we
           did
           acknowledge
           them
           nothing
           else
           than
           meer
           mechanical
           contrivances
           .
           For
           ,
           since
           they
           must
           certainly
           either
           be
           such
           ,
           or
           have
           each
           of
           them
           a
           soul
           to
           animate
           and
           inable
           them
           to
           their
           several
           functions
           ;
           it
           seems
           a
           much
           more
           easie
           performance
           ,
           and
           is
           more
           conceivable
           ,
           and
           within
           the
           nearer
           reach
           of
           humane
           apprehension
           that
           they
           should
           be
           furnish'd
           with
           such
           a
           one
           ,
           than
           be
           made
           capable
           of
           so
           admirable
           operations
           without
           it
           ;
           and
           the
           former
           (
           though
           it
           were
           not
           a
           surer
           )
           were
           a
           more
           amazing
           ,
           unsearchable
           ,
           and
           less
           comprehensible
           discovery
           of
           the
           most
           transcendent
           wisdom
           ,
           than
           the
           latter
           .
        
         
           But
           because
           whatsoever
           comes
           under
           the
           
           name
           of
           cogitation
           is
           assigned
           to
           some
           higher
           cause
           than
           mechanism
           ;
           and
           that
           there
           are
           operations
           belonging
           to
           man
           which
           lay
           claim
           to
           a
           reasonable
           soul
           as
           the
           immediate
           principle
           and
           author
           of
           them
           ,
           we
           have
           yet
           this
           further
           step
           to
           advance
           ;
           that
           is
           to
           consider
           the
           most
           apparent
           evidence
           we
           have
           of
           a
           wise
           designing
           Agent
           ,
           in
           the
           powers
           and
           nature
           of
           this
           more
           excellent
           ,
           and
           (
           among
           things
           more
           obvious
           to
           our
           notice
           )
           the
           noblest
           of
           his
           productions
           .
        
         
           And
           were
           it
           not
           for
           the
           slothful
           neglect
           of
           the
           most
           to
           study
           themselves
           ;
           we
           should
           not
           here
           need
           to
           recount
           ,
           
             unto
             men
          
           ,
           the
           common
           and
           well-known
           abilities
           and
           excellencies
           ,
           which
           peculiarly
           belong
           to
           their
           own
           nature
           ;
           
           They
           might
           take
           notice
           without
           being
           told
           ,
           that
           first
           as
           to
           their
           
             intellectual
             faculty
          
           ,
           they
           have
           somewhat
           about
           them
           that
           can
           think
           ,
           understand
           ,
           frame
           notions
           of
           things
           ,
           that
           can
           rectifie
           or
           supply
           the
           false
           or
           defective
           representations
           which
           are
           made
           to
           them
           by
           their
           external
           senses
           ,
           and
           fansies
           ,
           that
           can
           conceive
           of
           things
           far
           above
           the
           reach
           ,
           and
           sphere
           of
           sense
           ,
           the
           moral
           good
           or
           evil
           of
           actions
           or
           inclinations
           ,
           what
           there
           is
           in
           them
           of
           rectitude
           or
           pravity
           ;
           whereby
           they
           can
           animadvert
           and
           cast
           their
           eye
           inward
           upon
           themselves
           .
           Observe
           the
           good
           or
           evil
           acts
           or
           inclinations
           ,
           the
           knowledge
           ,
           ignorance
           ,
           dulness
           ,
           vigour
           ,
           tranquility
           ,
           trouble
           ,
           and
           generally
           ,
           the
           perfections
           or
           imperfections
           of
           their
           own
           minds
           .
           That
           can
           apprehend
           the
           general
           natures
           of
           things
           ,
           the
           future
           existence
           of
           what
           yet
           is
           not
           ,
           with
           the
           future
           appearance
           of
           that
           to
           us
           which
           as
           yet
           appears
           not
           .
        
         
           Of
           which
           last
           sort
           of
           power
           ,
           the
           confident
           assertion
           
             no
             man
             can
             have
             a
             conception
             of
             the
          
           
           future
           ,
           needs
           not
           ,
           against
           our
           experience
           ,
           make
           us
           doubt
           ;
           especially
           being
           inforced
           by
           no
           better
           than
           that
           pleasant
           reason
           there
           subjoyned
           ,
           
             for
             ,
             the
             future
             is
             not
             yet
          
           ;
           that
           is
           to
           say
           ,
           because
           it
           is
           future
           ;
           and
           so
           (
           which
           is
           all
           this
           reason
           amounts
           to
           )
           we
           
             cannot
             conceive
             it
          
           ,
           because
           
             we
             cannot
          
           .
           For
           though
           our
           conceptions
           of
           former
           things
           guide
           us
           in
           forming
           notions
           of
           
             what
             is
             future
          
           ,
           yet
           sure
           our
           conception
           of
           any
           thing
           
             as
             future
          
           ,
           is
           much
           another
           sort
           of
           conception
           ,
           from
           what
           we
           have
           of
           the
           same
           thing
           
           
             as
             past
          
           ,
           as
           appears
           from
           its
           different
           effects
           ;
           for
           if
           an
           object
           be
           apprehended
           good
           ,
           we
           conceive
           of
           it
           
             as
             past
          
           with
           sorrow
           ,
           
             as
             future
          
           with
           hope
           and
           joy
           .
           If
           evil
           ,
           with
           joy
           as
           past
           ,
           with
           fear
           and
           sorrow
           ,
           as
           future
           .
        
         
           And
           (
           which
           above
           all
           the
           rest
           discovers
           and
           magnifies
           the
           intellectual
           power
           of
           the
           humane
           soul
           )
           that
           they
           can
           form
           a
           conception
           (
           howsoever
           imperfect
           )
           of
           this
           absolute
           perfect
           Being
           ,
           whereof
           we
           are
           discoursing
           .
           Which
           even
           they
           that
           acknowledge
           not
           its
           existence
           cannot
           deny
           ,
           except
           they
           will
           profess
           themselves
           blindly
           and
           at
           a
           venture
           to
           deny
           they
           know
           not
           what
           ?
           or
           what
           they
           have
           not
           so
           much
           as
           thought
           of
           ?
        
         
           They
           may
           take
           notice
           of
           their
           power
           of
           comparing
           things
           ,
           of
           discerning
           and
           making
           a
           judgment
           of
           their
           agreements
           and
           disagreements
           ,
           their
           proportions
           and
           disproportions
           to
           one
           another
           .
           Of
           affirming
           ,
           or
           denying
           this
           or
           that
           concerning
           such
           or
           such
           things
           ;
           and
           of
           pronouncing
           with
           more
           or
           less
           confidence
           concerning
           the
           truth
           or
           falshood
           of
           such
           affirmations
           or
           negations
           .
        
         
           And
           moreover
           of
           their
           power
           of
           arguing
           and
           inferring
           one
           thing
           from
           another
           ,
           so
           as
           from
           one
           plain
           and
           evident
           principle
           to
           draw
           forth
           a
           long
           chain
           of
           consequences
           that
           may
           be
           discerned
           to
           be
           linked
           therewith
           .
        
         
           They
           have
           withal
           to
           consider
           the
           liberty
           and
           the
           
             large
             capacity
          
           of
           the
           
             humane
             will
          
           ;
           which
           ,
           when
           it
           is
           its
           self
           ,
           rejects
           the
           dominion
           of
           any
           
           other
           than
           the
           supreme
           Lord
           ;
           and
           refuses
           satisfaction
           in
           any
           other
           than
           the
           supreme
           and
           most
           comprehensive
           good
           .
        
         
           And
           upon
           ,
           even
           ,
           so
           hasty
           ,
           and
           transient
           a
           view
           ,
           of
           
             a
             thing
             furnished
             with
             such
             powers
             and
             faculties
          
           ;
           we
           have
           sufficient
           occasion
           to
           bethink
           our selves
           ;
           How
           came
           such
           a
           thing
           as
           this
           into
           being
           ?
           whence
           did
           it
           spring
           ,
           or
           to
           what
           original
           doth
           it
           owe
           it self
           ?
        
         
           More
           particularly
           we
           have
           here
           two
           things
           to
           be
           discoursed
           :
        
         
           First
           ,
           that
           
             notwithstanding
             so
             high
             excellencies
          
           ,
           the
           soul
           of
           man
           doth
           yet
           appear
           to
           be
           a
           caused
           being
           ,
           that
           sometime
           had
           a
           beginning
           .
        
         
           Secondly
           ,
           That
           by
           them
           ,
           it
           is
           sufficiently
           evident
           that
           it
           owes
           it self
           to
           a
           wise
           and
           intelligent
           cause
           .
        
         
           As
           to
           the
           former
           of
           these
           we
           need
           say
           the
           less
           ,
           because
           that
           sort
           of
           Atheists
           with
           whom
           we
           have
           chiefly
           now
           to
           do
           ,
           deny
           not
           humane
           souls
           to
           have
           had
           a
           beginning
           ,
           as
           supposing
           them
           to
           be
           produced
           by
           the
           bodies
           they
           animate
           by
           the
           same
           generation
           ,
           and
           that
           such
           generation
           did
           sometimes
           begin
           .
           That
           only
           rude
           and
           wildly
           moving
           matter
           was
           from
           eternity
           ,
           and
           that
           by
           infinite
           alterations
           and
           commixtures
           in
           that
           eternity
           ,
           it
           fell
           at
           last
           into
           this
           orderly
           frame
           and
           state
           wherein
           things
           now
           are
           ,
           and
           became
           prolifick
           ,
           so
           as
           to
           give
           beginning
           to
           the
           several
           
           sorts
           of
           living
           things
           ,
           which
           do
           now
           continue
           to
           propagate
           themselves
           .
           The
           mad
           folly
           of
           which
           random
           fancy
           we
           have
           been
           so
           largely
           contending
           against
           hitherto
           .
           The
           other
           sort
           who
           were
           for
           an
           eternal
           succession
           of
           generations
           have
           been
           sufficiently
           refuted
           by
           divers
           others
           ,
           and
           partly
           by
           what
           hath
           been
           already
           said
           in
           this
           discourse
           ;
           and
           we
           may
           further
           meet
           with
           them
           ere
           it
           be
           long
           .
           We
           in
           the
           mean
           time
           find
           not
           any
           professing
           Atheism
           to
           make
           humane
           souls
           as
           such
           necessary
           and
           self-original
           beings
           .
        
         
           Yet
           it
           is
           requisite
           to
           consider
           not
           only
           what
           persons
           of
           Atheistical
           perswasions
           have
           said
           ,
           but
           what
           also
           they
           ,
           possibly
           ,
           may
           say
           .
           And
           moreover
           some
           that
           have
           been
           remote
           from
           Atheism
           have
           been
           prone
           upon
           the
           contemplation
           of
           the
           excellencies
           of
           the
           humane
           soul
           to
           over-magnifie
           ,
           yea
           and
           even
           no
           less
           than
           deifie
           it
           .
           'T
           is
           therefore
           needful
           to
           say
           somewhat
           in
           this
           matter
           .
           For
           if
           nothing
           of
           direct
           and
           down-right
           Atheism
           had
           been
           :
           The
           rash
           hyperboles
           (
           as
           we
           will
           charitably
           call
           them
           )
           and
           unwarrantable
           rhetorications
           of
           these
           latter
           ,
           should
           they
           obtain
           to
           be
           lookt
           upon
           and
           received
           as
           severe
           and
           strict
           assertions
           of
           Truth
           ,
           were
           equally
           destructive
           of
           Religion
           ,
           as
           the
           other
           more
           strangely
           bold
           and
           avowed
           opposition
           to
           it
           .
        
         
           Such
           ,
           I
           mean
           ,
           as
           have
           spoken
           of
           the
           Souls
           
           
             of
             men
          
           ,
           as
           
             parts
             of
             God
          
           ,
           one
           
             thing
             with
             him
          
           ;
           a
           
             particle
             of
             Divine
             breath
          
           ;
           an
           
             extract
             ,
             or
             derivation
             of
             himself
             .
          
           That
           have
           not
           feared
           to
           
           apply
           to
           them
           his
           most
           peculiar
           attributes
           ,
           or
           
           say
           that
           of
           them
           which
           is
           most
           appropriate
           ,
           and
           incommunicably
           belonging
           to
           him
           alone
           .
           Nay
           ,
           to
           give
           them
           his
           very
           name
           ,
           and
           say
           in
           plain
           words
           they
           were
           God.
           
        
         
           Now
           it
           would
           render
           a
           Temple
           alike
           insignificant
           to
           suppose
           no
           worshipper
           ,
           as
           to
           suppose
           none
           who
           should
           be
           worshipped
           .
           And
           what
           should
           be
           the
           worshiper
           when
           our
           souls
           are
           thought
           the
           same
           thing
           with
           what
           should
           be
           the
           object
           of
           our
           worship
           ?
        
         
           But
           methinks
           when
           we
           consider
           their
           necessitous
           indigent
           state
           ,
           their
           wants
           and
           cravings
           ,
           their
           pressures
           and
           groans
           ,
           their
           grievances
           and
           complaints
           ,
           we
           should
           find
           enough
           to
           convince
           us
           they
           are
           not
           the
           self-originate
           or
           self-sufficient
           being
           .
           And
           might
           even
           despair
           any
           thing
           should
           be
           plain
           and
           easie
           to
           them
           with
           whom
           it
           is
           a
           difficulty
           to
           distinguish
           themselves
           from
           God.
           Why
           are
           they
           in
           a
           state
           which
           they
           
           dislike
           ?
           wherefore
           are
           they
           not
           full
           and
           satisfied
           ?
           why
           do
           they
           wish
           ,
           and
           complain
           ,
           is
           this
           God-like
           ?
           But
           if
           any
           have
           a
           doubt
           hanging
           in
           their
           minds
           concerning
           the
           unity
           of
           souls
           with
           one
           another
           ,
           or
           with
           the
           soul
           of
           the
           world
           ,
           let
           them
           read
           what
           is
           already
           extant
           .
           And
           supposing
           them
           thereupon
           ,
           distinct
           Beings
           ;
           
           there
           needs
           no
           more
           to
           prove
           them
           not
           to
           be
           necessary
           ,
           independent
           ,
           uncaused
           ones
           ,
           than
           their
           subjection
           to
           so
           frequent
           changes
           ;
           their
           ignorance
           ,
           doubts
           ,
           irresolution
           ,
           and
           gradual
           progress
           to
           knowledge
           ,
           certainty
           ,
           and
           stability
           in
           their
           purposes
           ;
           their
           very
           being
           united
           with
           these
           bodies
           in
           which
           they
           have
           been
           but
           a
           little
           while
           ,
           as
           we
           all
           know
           ;
           whereby
           they
           undergo
           no
           small
           change
           (
           admitting
           them
           ,
           to
           have
           been
           ,
           pre-existent
           )
           and
           wherein
           they
           experience
           so
           many
           .
           Yea
           ,
           whether
           those
           changes
           import
           any
           immutation
           of
           their
           very
           essence
           or
           no
           ;
           the
           repugnancy
           being
           so
           plainly
           manifest
           of
           the
           very
           terms
           ,
           necessary
           and
           changeable
           .
           And
           inasmuch
           as
           it
           is
           so
           evident
           that
           a
           necessary
           being
           can
           receive
           no
           accession
           to
           it self
           ;
           than
           it
           must
           always
           have
           or
           keep
           it self
           ,
           after
           the
           same
           manner
           ,
           and
           in
           the
           same
           state
           ;
           that
           if
           it
           be
           necessarily
           such
           ,
           or
           such
           ,
           (
           as
           we
           cannot
           conceive
           it
           to
           be
           ,
           but
           we
           must
           ,
           in
           our
           own
           thoughts
           ,
           affix
           to
           it
           some
           
             determinate
             state
          
           or
           other
           )
           it
           must
           be
           eternally
           such
           ,
           and
           ever
           in
           that
           particular
           unchanged
           state
           .
        
         
           Therefore
           be
           the
           perfection
           of
           our
           souls
           as
           great
           as
           our
           most
           certain
           knowledge
           of
           them
           can
           possibly
           allow
           us
           to
           suppose
           it
           ,
           't
           is
           not
           yet
           
           
             so
             great
          
           ,
           but
           that
           we
           must
           be
           constrained
           to
           confess
           them
           no
           necessary
           self-criginate
           Beings
           ,
           and
           by
           consequence
           ,
           dependent
           ones
           ,
           that
           owe
           themselves
           to
           
             some
             cause
          
           .
        
         
           Nor
           yet
           (
           that
           we
           may
           pass
           over
           to
           the
           other
           
           strangely
           distant
           extreme
           )
           is
           the
           perfection
           of
           our
           souls
           
             so
             little
          
           ,
           as
           to
           require
           less
           than
           an
           intelligent
           cause
           ,
           endow'd
           with
           the
           wisdom
           which
           we
           assert
           and
           challenge
           unto
           the
           truly
           necessary
           uncaused
           Being
           .
        
         
           Which
           ,
           because
           he
           hath
           no
           other
           rival
           or
           competitor
           for
           the
           glory
           of
           this
           production
           ,
           than
           only
           the
           fortuitous
           jumble
           of
           the
           blindly
           moving
           particles
           of
           matter
           ,
           our
           enquiry
           here
           will
           only
           be
           whose
           image
           the
           thing
           produced
           bears
           ;
           or
           which
           it
           more
           resembles
           ,
           stupid
           ,
           sensless
           unactive
           matter
           (
           or
           at
           the
           best
           only
           supposed
           moving
           ,
           though
           no
           man
           upon
           the
           Atheists
           terms
           ,
           can
           imagine
           how
           it
           came
           to
           be
           so
           )
           or
           the
           active
           intelligent
           Being
           ,
           whom
           we
           affirm
           the
           cause
           of
           all
           things
           ,
           and
           who
           hath
           peculiarly
           entituled
           himself
           the
           
             Father
             of
             Spirits
          
           .
        
         
           That
           is
           ,
           we
           are
           to
           consider
           whether
           the
           powers
           and
           operations
           belonging
           to
           the
           
             Reasonable
             Soul
          
           do
           not
           plainly
           argue
           ,
        
         
           1.
           
           That
           it
           neither
           rises
           from
           nor
           is
           meer
           matter
           ;
           whence
           it
           will
           be
           consequent
           it
           must
           have
           an
           efficient
           divers
           from
           matter
           ?
        
         
           2.
           
           That
           it
           owes
           it self
           to
           an
           intelligent
           efficient
           .
        
         
         
           As
           to
           the
           former
           ,
           we
           need
           not
           deal
           distinctly
           and
           severally
           concerning
           their
           original
           and
           their
           nature
           .
           For
           if
           they
           are
           not
           meer
           matter
           ,
           it
           will
           be
           evident
           enough
           they
           do
           not
           arise
           from
           thence
           .
        
         
           So
           that
           here
           all
           will
           be
           summ'd
           up
           in
           this
           enquiry
           ,
           whether
           Reason
           can
           agree
           to
           matter
           ?
           We
           shall
           therefore
           wave
           the
           consideration
           of
           their
           conceits
           ,
           concerning
           the
           manner
           of
           the
           first
           origination
           of
           men
           ,
           as
           that
           their
           whole
           being
           was
           only
           a
           production
           of
           the
           earth
           .
           Whereof
           the
           Philosophical
           account
           deserves
           as
           much
           laughter
           ,
           instead
           of
           confutation
           ,
           as
           any
           the
           most
           fabulously
           Poetical
           .
           That
           is
           ,
           how
           they
           were
           formed
           (
           as
           also
           the
           other
           animals
           )
           in
           certain
           little
           bags
           or
           wombs
           of
           the
           earth
           ,
           out
           of
           which
           ,
           when
           they
           grew
           ripe
           ,
           they
           broke
           forth
           ,
           *
           &c.
           
        
         
           And
           only
           consider
           what
           is
           said
           of
           the
           constitution
           
           and
           nature
           of
           the
           humane
           soul
           it self
           ,
           Which
           is
           said
           to
           be
           compos'd
           of
           very
           well
           polish'd
           ,
           the
           smoothest
           and
           the
           roundest
           atoms
           ;
           and
           which
           are
           of
           the
           neatest
           fashion
           ,
           and
           every
           way
           ,
           you
           must
           suppose
           ,
           the
           best
           condition'd
           the
           whole
           Country
           could
           afford
           ;
           of
           a
           more
           excellent
           make
           ,
           as
           there
           is
           added
           ,
           than
           those
           of
           the
           fire
           it self
           .
           And
           these
           are
           the
           things
           you
           must
           know
           ,
           which
           think
           ,
           study
           ,
           contemplate
           ,
           frame
           syllogisms
           ,
           make
           Theorems
           ,
           lay
           plots
           ,
           contrive
           business
           ,
           act
           the
           Philosopher
           ,
           the
           Logician
           ,
           the
           Mathematician
           ,
           Statesman
           ,
           and
           every
           thing
           else
           (
           only
           you
           may
           except
           the
           Priest
           ,
           for
           of
           him
           there
           was
           no
           need
           .
           )
        
         
         
           This
           therefore
           is
           our
           present
           theme
           ,
           whether
           such
           things
           as
           these
           be
           capable
           of
           such
           ,
           or
           any
           acts
           of
           reason
           yea
           or
           no
           ?
        
         
           And
           if
           such
           a
           matter
           may
           admit
           of
           serious
           discourse
           ;
           in
           this
           way
           it
           may
           be
           convenient
           to
           proceed
           ,
           viz.
           either
           any
           such
           small
           particle
           ,
           or
           atom
           (
           for
           our
           business
           is
           not
           now
           with
           
             Des
             Cartes
          
           but
           
             Epicurus
             )
             alone
          
           ,
           is
           rational
           ,
           or
           a
           good
           convenient
           number
           of
           them
           assembled
           ,
           and
           most
           happily
           
             met
             together
          
           .
           It
           is
           much
           to
           be
           feared
           the
           former
           way
           will
           not
           do
           .
           For
           we
           have
           nothing
           to
           consider
           in
           any
           of
           these
           atoms
           ,
           in
           its
           solitary
           condition
           ,
           besides
           its
           magnitude
           ,
           its
           figure
           ,
           and
           its
           weight
           ,
           and
           you
           may
           add
           also
           its
           motion
           (
           if
           you
           could
           devise
           how
           it
           should
           come
           by
           it
           .
           )
        
         
           And
           now
           because
           it
           is
           not
           to
           be
           thought
           that
           all
           atoms
           are
           rational
           (
           for
           then
           the
           stump
           of
           a
           tree
           ,
           or
           a
           bundle
           of
           straw
           might
           serve
           to
           make
           a
           soul
           of
           ,
           for
           ought
           we
           know
           ,
           as
           good
           as
           the
           best
           )
           it
           is
           to
           be
           considered
           by
           which
           of
           those
           properties
           ,
           an
           atom
           shall
           be
           entituled
           to
           the
           priviledge
           of
           being
           rational
           ,
           and
           the
           rational
           atoms
           be
           distinguished
           from
           the
           rest
           .
           Is
           it
           their
           peculiar
           magnitude
           or
           size
           that
           so
           far
           ennobles
           them
           ?
           Epicurus
           would
           here
           have
           us
           believe
           that
           the
           least
           are
           the
           fittest
           for
           this
           turn
           .
           Now
           if
           you
           consider
           how
           little
           we
           must
           suppose
           them
           generally
           to
           be
           ,
           according
           to
           his
           account
           of
           them
           ;
           That
           is
           ,
           that
           looking
           upon
           any
           of
           those
           little
           motes
           a
           stream
           whereof
           you
           may
           perceive
           when
           the
           Sun
           shines
           in
           at
           a
           window
           ,
           and
           he
           doubts
           not
           but
           many
           Myriads
           of
           even
           
           ordinary
           atoms
           go
           to
           the
           composition
           of
           any
           one
           of
           these
           scarcely
           discernable
           motes
           ;
           how
           sportful
           a
           contemplation
           were
           it
           ,
           to
           suppose
           one
           of
           those
           furnished
           with
           all
           the
           powers
           ,
           of
           a
           reasonable
           soul
           (
           though
           its
           likely
           they
           would
           not
           laugh
           at
           the
           jest
           that
           think
           thousands
           of
           souls
           might
           be
           conveniently
           plac'd
           upon
           the
           point
           of
           a
           needle
           .
           )
           And
           yet
           ,
           which
           makes
           the
           matter
           more
           admirable
           ,
           that
           very
           few
           ,
           except
           they
           be
           very
           carefully
           pickt
           and
           chosen
           ,
           can
           be
           found
           among
           those
           many
           myriads
           ,
           but
           will
           be
           too
           big
           to
           be
           capable
           of
           rationality
           .
           Here
           sure
           the
           fate
           is
           very
           hard
           ,
           of
           those
           that
           come
           nearest
           the
           size
           ,
           but
           only
           ,
           by
           a
           very
           little
           too
           much
           corpulency
           ,
           happen
           to
           be
           excluded
           ,
           as
           unworthy
           to
           be
           counted
           among
           the
           rational
           atoms
           .
           But
           sure
           if
           all
           sober
           reason
           be
           not
           utterly
           lost
           and
           squandered
           away
           among
           these
           little
           entities
           ,
           it
           must
           needs
           be
           judged
           altogether
           imcomprehensible
           ,
           why
           ,
           if
           ,
           upon
           the
           account
           of
           meer
           littleness
           ,
           any
           atom
           should
           be
           capable
           of
           reason
           ,
           all
           should
           not
           be
           so
           .
           (
           And
           then
           we
           could
           not
           but
           have
           a
           very
           rational
           world
           .
           )
           At
           least
           ,
           the
           difference
           ,
           in
           this
           point
           ,
           being
           so
           very
           small
           among
           them
           ;
           and
           they
           being
           all
           so
           very
           little
           ,
           methinks
           they
           should
           all
           be
           capable
           of
           some
           reason
           ,
           and
           have
           only
           less
           or
           more
           of
           it
           ,
           according
           as
           they
           are
           bigger
           and
           less
           .
           But
           there
           is
           little
           doubt
           that
           single
           property
           ,
           of
           
             less
             magnitude
          
           ,
           will
           not
           be
           stood
           upon
           as
           the
           characteristical
           difference
           of
           rational
           and
           irrational
           Atoms
           ;
           and
           because
           their
           more
           or
           less
           gravity
           is
           reckon'd
           necessarily
           (
           and
           so
           immediately
           )
           to
           
           depend
           on
           that
           (
           for
           those
           Atoms
           cannot
           be
           thought
           porous
           ,
           but
           very
           closely
           compacted
           each
           one
           within
           it self
           )
           this
           ,
           it
           is
           likely
           ,
           will
           as
           little
           be
           depended
           on
           *
           .
           And
           so
           their
           peculiar
           figure
           must
           be
           the
           more
           trusted
           to
           ,
           as
           the
           differencing
           thing
           .
           And
           because
           there
           is
           in
           this
           respect
           so
           great
           a
           variety
           among
           this
           little
           sort
           of
           people
           ,
           or
           Nation
           as
           this
           Author
           somewhere
           calls
           them
           ,
           whereof
           he
           gives
           so
           punctual
           an
           account
           ,
           †
           as
           if
           he
           had
           been
           the
           Generalissimo
           of
           all
           their
           Armies
           ,
           and
           were
           wont
           to
           view
           them
           at
           their
           Rendzevous
           ,
           to
           form
           them
           into
           Regiments
           and
           Squadrons
           ,
           and
           appoint
           them
           to
           the
           distinct
           services
           he
           found
           them
           aptest
           for
           .
           No
           doubt
           it
           was
           a
           difficulty
           to
           determine
           which
           sort
           of
           figure
           was
           to
           be
           pitcht
           on
           to
           make
           up
           the
           rational
           regiment
           .
           But
           since
           this
           power
           was
           absolute
           ,
           and
           there
           was
           none
           to
           gain-say
           or
           contradict
           ,
           the
           round
           figure
           was
           judged
           best
           ,
           and
           most
           deserving
           this
           honour
           .
           Otherwise
           a
           reason
           might
           have
           been
           asked
           (
           and
           it
           might
           have
           been
           a
           greater
           difficulty
           to
           have
           given
           a
           good
           one
           )
           why
           some
           other
           figure
           might
           not
           have
           done
           as
           well
           ;
           unless
           respect
           were
           had
           to
           fellow-Atoms
           ,
           and
           that
           it
           was
           thought
           ,
           they
           of
           this
           figure
           could
           better
           associate
           for
           the
           present
           
           purpose
           ;
           and
           that
           we
           shall
           consider
           of
           by
           and
           by
           ;
           we
           now
           proceed
           on
           the
           supposition
           that
           ,
           possibly
           ,
           a
           single
           Atom
           by
           the
           advantage
           of
           this
           figure
           ,
           might
           be
           judg'd
           capable
           of
           this
           high
           atchievement
           .
           And
           in
           that
           case
           ,
           it
           would
           not
           be
           impertinent
           to
           enquire
           ,
           whether
           if
           an
           Atom
           were
           perfectly
           round
           ,
           and
           so
           ,
           very
           rational
           ;
           but
           by
           an
           unexpected
           misadventure
           ,
           it
           comes
           to
           have
           one
           little
           corner
           somewhere
           clapt
           on
           ,
           it
           be
           hereby
           quite
           spoil'd
           of
           its
           rationality
           ?
           And
           again
           ,
           whether
           one
           that
           comes
           somewhat
           near
           that
           figure
           ,
           only
           it
           hath
           some
           little
           protuberancies
           upon
           it
           ,
           might
           not
           by
           a
           little
           filing
           ,
           or
           the
           friendly
           rubs
           of
           other
           Atoms
           become
           rational
           ?
           And
           yet
           ,
           now
           we
           think
           on
           't
           ,
           of
           this
           improvement
           he
           leaves
           no
           hope
           ,
           because
           he
           tells
           us
           ,
           though
           they
           have
           parts
           ,
           yet
           they
           are
           so
           solidly
           compacted
           that
           they
           are
           by
           no
           force
           capable
           of
           dissolution
           .
           And
           so
           whatever
           their
           fate
           is
           in
           this
           particular
           ,
           they
           must
           abide
           it
           without
           expectation
           of
           change
           .
           And
           yet
           ,
           though
           we
           cannot
           really
           alter
           it
           for
           the
           better
           with
           any
           of
           them
           ,
           yet
           we
           may
           think
           as
           favourably
           of
           the
           matter
           as
           we
           please
           ;
           and
           for
           any
           thing
           that
           yet
           appears
           ,
           whatever
           peculiar
           claim
           the
           round
           ones
           lay
           to
           rationality
           ,
           we
           may
           judge
           as
           well
           (
           and
           shall
           not
           easily
           be
           disprov'd
           )
           of
           any
           of
           the
           rest
           .
        
         
           Upon
           the
           whole
           matter
           no
           one
           of
           these
           properties
           hitherto
           alone
           is
           likely
           to
           make
           a
           rational
           Atom
           :
           what
           they
           will
           all
           do
           meeting
           together
           may
           yet
           seem
           a
           doubt
           .
           That
           is
           ,
           supposing
           we
           could
           hit
           upon
           one
           single
           Atom
           ,
           that
           is
           at
           once
           
           of
           a
           very
           little
           size
           ,
           and
           consequently
           very
           light
           and
           nimble
           ,
           and
           most
           perfectly
           and
           unexceptionably
           round
           (
           and
           possibly
           there
           may
           be
           found
           a
           good
           many
           such
           )
           will
           not
           this
           do
           the
           business
           ?
           May
           we
           not
           now
           hope
           to
           have
           a
           rational
           sort
           of
           people
           among
           them
           ,
           that
           is
           ,
           those
           of
           the
           peculiar
           family
           or
           tribe
           ?
           And
           yet
           still
           the
           matter
           will
           be
           found
           to
           go
           very
           hard
           ;
           for
           if
           we
           cannot
           imagine
           or
           devise
           how
           any
           one
           of
           these
           properties
           should
           
             contribute
             anything
          
           (
           as
           upon
           our
           utmost
           disquisition
           we
           certainly
           cannot
           )
           towards
           the
           power
           of
           reasoning
           ,
           it
           is
           left
           us
           altogether
           unimaginable
           how
           all
           together
           should
           make
           a
           rational
           Atom
           .
           There
           is
           only
           one
           relief
           remaining
           ,
           that
           is
           ,
           what
           if
           we
           add
           to
           these
           other
           properties
           some
           peculiarly-brisk
           sort
           of
           actual
           motion
           :
           For
           to
           be
           barely
           movable
           will
           not
           serve
           ,
           inasmuch
           as
           all
           are
           so
           ;
           But
           will
           not
           actual
           motion
           (
           added
           to
           its
           being
           irreprehensibly
           little
           ,
           light
           ,
           and
           round
           )
           especially
           if
           it
           be
           a
           very
           freakish
           one
           ,
           and
           made
           up
           of
           many
           odd
           unexpected
           windings
           and
           turns
           effect
           the
           business
           ?
           Possibly
           it
           might
           do
           something
           to
           actual
           reasoning
           ,
           supposing
           the
           power
           were
           there
           before
           ;
           for
           who
           can
           tell
           but
           the
           little
           thing
           was
           faln
           asleep
           ,
           and
           by
           this
           means
           its
           power
           might
           be
           awaken'd
           into
           some
           exercise
           ?
           But
           that
           it
           should
           give
           the
           power
           it self
           ,
           is
           above
           all
           comprehension
           .
           And
           there
           is
           nothing
           else
           to
           give
           it
           .
           These
           that
           have
           been
           mentioned
           being
           all
           the
           prime
           qualities
           that
           are
           assigned
           to
           Atoms
           singly
           considered
           .
           All
           other
           that
           can
           be
           supposed
           ,
           belonging
           to
           concrete
           
           bodies
           ,
           that
           are
           composed
           of
           many
           of
           them
           meeting
           together
           .
        
         
           And
           therefore
           hither
           in
           the
           next
           place
           our
           enquiry
           must
           be
           directed
           ,
           whether
           any
           number
           of
           Atoms
           (
           definite
           or
           indefinite
           )
           being
           in
           themselves
           severally
           irrational
           ,
           can
           become
           rational
           by
           association
           ,
           or
           compose
           and
           make
           up
           a
           rational
           soul
           ?
        
         
           Hitherto
           it
           must
           be
           acknowledg'd
           we
           have
           not
           fought
           with
           any
           adversary
           ;
           not
           having
           met
           with
           any
           that
           have
           asserted
           the
           rationality
           of
           single
           corporeal
           Atoms
           ;
           yet
           because
           we
           know
           not
           what
           time
           may
           produce
           ,
           and
           whither
           the
           distress
           and
           exigency
           of
           a
           desperate
           cause
           may
           drive
           the
           maintainers
           of
           it
           ;
           't
           was
           not
           therefore
           fit
           to
           say
           nothing
           to
           that
           (
           supposable
           or
           possible
           )
           assertion
           (
           I
           mean
           possible
           to
           be
           asserted
           ,
           howsoever
           impossible
           it
           is
           to
           be
           true
           .
           )
           Nor
           yet
           could
           it
           well
           admit
           of
           any
           thing
           to
           be
           said
           to
           it
           ,
           but
           in
           that
           ludicrous
           and
           sportful
           way
           .
           If
           we
           will
           suppose
           any
           to
           be
           so
           foolish
           ,
           they
           are
           to
           be
           dealt
           with
           according
           to
           their
           folly
           .
        
         
           But
           now
           as
           to
           this
           other
           conceit
           ,
           that
           Atoms
           (
           provided
           they
           be
           of
           the
           right
           stamp
           or
           kind
           )
           may
           ,
           a
           competent
           number
           of
           them
           ,
           assembled
           together
           ,
           compose
           a
           reasonable
           soul
           is
           an
           express
           Article
           of
           the
           Epicurean
           Creed
           .
           And
           therefore
           here
           we
           are
           to
           deal
           more
           cautiously
           ;
           not
           that
           this
           is
           any
           whit
           a
           wiser
           fansie
           than
           the
           other
           ;
           but
           that
           the
           Truth
           in
           this
           matter
           is
           surer
           to
           meet
           with
           opposition
           in
           the
           minds
           of
           some
           persons
           already
           formed
           unto
           that
           wild
           apprehension
           and
           tinctur'd
           with
           it
           .
        
         
         
           Wherefore
           such
           must
           be
           desired
           to
           consider
           in
           the
           first
           place
           ,
           if
           they
           will
           be
           true
           Disciples
           of
           Epicurus
           throughout
           ,
           what
           he
           affirms
           of
           all
           Atoms
           universally
           ,
           
             that
             they
             must
             be
             simple
             uncompounded
             bodies
             (
             or
             if
             you
             will
             corpuscles
             )
             not
             capable
             of
             division
             or
             section
             ,
             by
             no
             force
             dissoluble
             ,
             and
             therefore
             immutable
             ,
             or
             in
             themselves
             void
             of
             any
             mutation
             .
          
        
         
           Hereupon
           let
           it
           be
           next
           considered
           ,
           if
           there
           were
           in
           them
           (
           those
           that
           are
           of
           the
           right
           size
           ,
           shape
           ,
           and
           weight
           )
           severally
           ,
           some
           certain
           sparks
           or
           seeds
           of
           reason
           (
           that
           we
           may
           make
           the
           supposition
           as
           advantagious
           as
           we
           can
           )
           or
           dispositions
           thereto
           ,
           yet
           how
           shall
           it
           be
           possible
           to
           them
           to
           communicate
           ?
           or
           have
           that
           communion
           with
           one
           another
           ,
           as
           together
           ,
           to
           constitute
           an
           actually
           and
           completely
           rational
           ,
           or
           thinking
           thing
           .
           If
           every
           one
           could
           bring
           somewhat
           to
           a
           common
           stock
           ,
           that
           might
           be
           serviceable
           to
           that
           purpose
           ;
           how
           shall
           each
           ones
           proportion
           or
           share
           be
           imparted
           ?
           They
           can
           none
           of
           them
           emit
           any
           thing
           ,
           there
           can
           possibly
           be
           no
           such
           thing
           as
           an
           effluvium
           from
           any
           of
           them
           ,
           inasmuch
           as
           they
           are
           incapable
           of
           diminution
           ;
           and
           are
           themselves
           each
           of
           them
           as
           little
           as
           the
           least
           imaginable
           effluvium
           that
           we
           would
           suppose
           to
           proceed
           from
           this
           or
           that
           particular
           Atom
           .
           They
           can
           at
           the
           most
           but
           touch
           one
           another
           ,
           penetrate
           ,
           or
           get
           into
           one
           another
           they
           cannot
           .
           Insomuch
           as
           if
           any
           one
           have
           a
           treasure
           in
           it
           ,
           which
           is
           in
           readiness
           for
           the
           making
           up
           an
           intellective
           faculty
           or
           power
           among
           them
           ,
           that
           should
           be
           common
           
           to
           them
           all
           ;
           yet
           each
           one
           remains
           so
           lockt
           up
           within
           it self
           ,
           and
           is
           so
           reserved
           and
           incommunicative
           ,
           that
           no
           other
           ,
           much
           less
           the
           whole
           body
           of
           them
           ,
           can
           be
           any
           jot
           the
           wiser
           .
           So
           that
           this
           is
           like
           to
           be
           a
           very
           dull
           assembly
           .
        
         
           But
           then
           ,
           if
           there
           be
           nothing
           of
           reason
           to
           be
           communicated
           ,
           we
           are
           yet
           at
           a
           greater
           loss
           .
           For
           ,
           if
           it
           be
           said
           having
           nothing
           else
           to
           communicate
           ,
           they
           communicate
           themselves
           ,
           but
           what
           is
           that
           self
           ?
           is
           it
           a
           rational
           self
           ?
           or
           is
           every
           single
           Atom
           ,
           that
           enters
           this
           composition
           ,
           reason
           ?
           or
           is
           it
           a
           principle
           of
           reason
           ?
           is
           it
           a
           seed
           ?
           or
           is
           it
           a
           part
           ?
           is
           it
           a
           thought
           ?
           what
           shall
           we
           suppose
           ?
           or
           what
           is
           there
           in
           the
           properties
           assigned
           to
           this
           sort
           of
           Atoms
           that
           can
           bespeak
           it
           any
           of
           these
           ?
           And
           if
           none
           of
           these
           can
           be
           supposed
           ;
           what
           doth
           their
           association
           signifie
           towards
           ratiocination
           ?
           They
           are
           little
           ,
           what
           doth
           that
           contribute
           ?
           therefore
           there
           may
           need
           the
           more
           of
           them
           to
           make
           a
           good
           large
           soul
           ;
           but
           why
           must
           a
           little
           thing
           ,
           devoid
           of
           reason
           ,
           contribute
           more
           towards
           it
           than
           another
           somewhat
           bigger
           ?
           They
           are
           light
           ,
           doth
           that
           mend
           the
           matter
           ?
           they
           are
           the
           sooner
           blown
           away
           ,
           they
           can
           the
           less
           co-here
           ,
           or
           keep
           together
           ;
           they
           are
           
             the
             more
          
           easily
           capable
           of
           dissipation
           ,
           
             the
             less
          
           of
           keeping
           their
           places
           in
           solemn
           counsel
           .
           They
           are
           round
           ,
           and
           exactly
           smooth
           .
           But
           why
           do
           they
           the
           more
           conveniently
           associate
           upon
           that
           account
           for
           this
           purpose
           ?
           They
           cannot
           therefore
           come
           so
           close
           together
           as
           they
           might
           have
           done
           ,
           had
           they
           been
           of
           various
           figures
           .
           They
           cannot
           ,
           indeed
           ,
           give
           or
           receive
           so
           rude
           touches
           .
           
           This
           signifies
           somewhat
           towards
           the
           keeping
           of
           state
           ,
           but
           what
           doth
           it
           to
           the
           exercise
           of
           reason
           ?
           Their
           being
           so
           perfectly
           and
           smoothly
           round
           makes
           them
           the
           more
           uncapable
           of
           keeping
           a
           steady
           station
           ,
           they
           are
           the
           more
           in
           Janger
           of
           rolling
           away
           from
           one
           another
           ,
           they
           can
           upon
           this
           account
           lay
           no
           hold
           of
           each
           other
           .
           Their
           counsels
           and
           resolves
           are
           likely
           to
           be
           the
           more
           lubricous
           ,
           and
           liable
           to
           an
           uncertain
           volubility
           .
           It
           is
           not
           to
           be
           imagined
           what
           a
           collection
           of
           individuals
           only
           thus
           qualified
           can
           do
           when
           they
           are
           come
           together
           ,
           an
           assembly
           thus
           constituted
           .
           Are
           we
           hence
           to
           expect
           Oracles
           ,
           philosophical
           Determinations
           ?
           Maxims
           of
           State
           ?
           And
           since
           they
           are
           suppos'd
           to
           be
           so
           much
           alike
           ,
           how
           are
           the
           Mathematical
           Atoms
           to
           be
           distinguished
           from
           the
           Moral
           ?
           those
           from
           the
           Political
           ?
           the
           Contemplative
           from
           the
           Active
           ?
           or
           when
           the
           assembly
           thinks
           fit
           to
           entertain
           it self
           with
           matters
           of
           this
           or
           that
           kind
           ,
           what
           must
           be
           its
           different
           composure
           or
           posture
           ?
           into
           what
           mold
           or
           figure
           must
           it
           cast
           it self
           for
           one
           purpose
           ?
           and
           into
           what
           for
           another
           ?
           It
           's
           hard
           to
           imagine
           that
           these
           little
           globular
           bodies
           ,
           that
           we
           may
           well
           suppose
           to
           be
           as
           like
           as
           one
           egg
           can
           be
           to
           another
           ,
           should
           by
           the
           meer
           alteration
           of
           their
           situation
           in
           respect
           of
           one
           another
           (
           and
           no
           alteration
           besides
           can
           be
           so
           much
           as
           imagined
           among
           them
           )
           make
           so
           great
           a
           change
           in
           the
           complexion
           of
           this
           assembly
           ;
           so
           that
           now
           it
           shall
           be
           dispos'd
           to
           seriousness
           ,
           and
           by
           some
           transposition
           of
           the
           spherical
           particles
           ,
           to
           mirth
           ,
           now
           to
           business
           ,
           
           and
           by
           and
           by
           to
           pleasure
           :
           And
           seeing
           all
           humane
           souls
           are
           supposed
           made
           of
           the
           same
           sort
           of
           material
           ,
           how
           are
           the
           Atoms
           model'd
           in
           one
           man
           ,
           and
           how
           in
           another
           ?
           what
           Atoms
           are
           there
           to
           dispose
           to
           this
           sect
           more
           ,
           and
           what
           to
           another
           ?
           or
           if
           a
           good
           reason
           can
           be
           assigned
           for
           their
           difference
           ,
           what
           shall
           be
           given
           for
           their
           agreement
           ?
           Whence
           it
           is
           that
           there
           are
           so
           unquestionable
           common
           notions
           every
           where
           received
           ?
           why
           are
           not
           all
           things
           transposed
           in
           some
           minds
           ,
           when
           such
           a
           posture
           of
           the
           Atoms
           as
           might
           infer
           it
           ,
           is
           as
           supposable
           as
           any
           other
           ?
           Yea
           ,
           and
           since
           men
           are
           found
           not
           always
           to
           be
           of
           one
           mind
           ,
           with
           themselves
           ,
           it
           is
           strange
           and
           incomprehensible
           that
           such
           a
           situation
           of
           these
           Atoms
           that
           constitute
           his
           soul
           should
           dispose
           him
           to
           be
           of
           one
           opinion
           ,
           and
           another
           of
           another
           .
           How
           are
           they
           to
           be
           rang'd
           when
           for
           the
           affirmative
           ?
           how
           for
           the
           negative
           ?
           And
           yet
           a
           great
           deal
           more
           strange
           ,
           that
           since
           their
           situation
           is
           so
           soon
           chang'd
           ,
           and
           so
           continually
           changing
           (
           the
           very
           substance
           of
           the
           soul
           being
           supposed
           nothing
           else
           than
           a
           thing
           very
           like
           ,
           but
           a
           little
           finer
           than
           a
           busie
           and
           continually
           moving
           flame
           of
           fire
           )
           any
           man
           should
           ever
           continue
           to
           be
           of
           the
           same
           opinion
           with
           himself
           one
           quarter
           of
           an
           hour
           together
           ;
           that
           all
           notions
           are
           not
           confounded
           and
           jumbled
           ;
           that
           the
           same
           thing
           is
           not
           thought
           and
           unthought
           ,
           resolved
           and
           unresolved
           a
           thousand
           times
           in
           a
           day
           .
           That
           is
           ,
           if
           any
           thing
           could
           be
           thought
           or
           resolved
           at
           all
           .
           Or
           if
           this
           were
           a
           subject
           capable
           of
           framing
           or
           receiving
           any
           sort
           of
           notion
           .
        
         
         
           But
           still
           that
           is
           the
           greatest
           difficulty
           ,
           how
           there
           can'be
           such
           a
           thing
           as
           thinking
           ,
           or
           
             forming
             of
             notions
          
           .
           The
           case
           is
           plain
           of
           such
           notions
           as
           have
           no
           relation
           to
           matter
           ,
           or
           dependence
           upon
           external
           sense
           (
           as
           what
           doth
           that
           contribute
           to
           my
           contemplation
           of
           my
           own
           mind
           ,
           and
           its
           acts
           and
           powers
           to
           my
           animadversion
           ,
           or
           knowing
           that
           I
           think
           or
           will
           this
           or
           that
           ?
           )
        
         
           But
           besides
           ,
           and
           more
           generally
           what
           proportion
           is
           there
           between
           a
           thought
           ,
           and
           the
           motion
           of
           an
           Atom
           ?
           Will
           we
           appeal
           to
           our
           faculties
           ,
           to
           our
           reason
           it self
           ?
           and
           whither
           else
           will
           we
           ?
           Is
           there
           any
           cognation
           or
           kindred
           between
           the
           Idaea's
           we
           have
           of
           these
           things
           ,
           the
           casual
           agitation
           of
           a
           small
           particle
           of
           matter
           (
           be
           it
           as
           little
           or
           as
           round
           as
           we
           please
           to
           imagine
           )
           and
           an
           act
           of
           intellection
           or
           judgment
           ?
           And
           what
           if
           there
           be
           divers
           of
           them
           together
           ?
           what
           can
           they
           do
           more
           towards
           the
           composing
           an
           intelligent
           thing
           ,
           than
           many
           ciphers
           to
           the
           
             Arithmetical
             composition
          
           of
           a
           number
           .
           It
           would
           be
           as
           rational
           to
           suppose
           an
           heap
           of
           dust
           by
           long
           lying
           together
           might
           at
           last
           become
           rational
           .
           Yes
           ,
           these
           are
           things
           that
           have
           (
           some
           way
           or
           other
           )
           the
           power
           of
           motion
           ;
           and
           what
           can
           they
           effect
           by
           that
           ?
           they
           can
           frisk
           about
           ,
           and
           ply
           to
           and
           fro
           ,
           and
           interfere
           among
           themselves
           ,
           and
           hit
           ,
           and
           justle
           and
           tumble
           over
           one
           another
           ,
           and
           that
           will
           contribute
           a
           great
           deal
           ;
           about
           as
           much
           ,
           we
           may
           suppose
           ,
           as
           the
           shaking
           of
           such
           dust
           well
           in
           a
           bag
           ,
           by
           which
           means
           it
           
           might
           possibly
           become
           finer
           and
           smaller
           something
           ;
           and
           by
           continuing
           that
           action
           ,
           at
           length
           rational
           !
        
         
           No
           ;
           but
           these
           Atoms
           ,
           of
           which
           the
           soul
           is
           made
           ,
           have
           a
           great
           advantage
           by
           their
           being
           dispos'd
           into
           a
           so
           well-contriv'd
           and
           fitly-organiz'd
           receptacle
           as
           the
           body
           is
           .
           It
           is
           indeed
           true
           and
           admirable
           that
           the
           body
           is
           (
           as
           hath
           been
           before
           observed
           )
           so
           fitly
           framed
           for
           the
           purposes
           whereto
           the
           whole
           of
           it
           ,
           and
           its
           several
           parts
           are
           designed
           .
           But
           how
           unfitly
           is
           that
           commodious
           structure
           of
           it
           ,
           so
           much
           as
           mentioned
           by
           such
           as
           will
           not
           allow
           themselves
           to
           own
           and
           adore
           the
           wisdom
           and
           power
           of
           its
           great
           Architect
           .
        
         
           And
           what
           if
           the
           composure
           of
           the
           body
           be
           so
           apt
           and
           useful
           ,
           so
           excellent
           in
           its
           own
           kind
           ;
           Is
           it
           so
           in
           every
           kind
           ,
           or
           to
           all
           imaginable
           purposes
           ?
           or
           what
           purpose
           can
           we
           possibly
           imagine
           more
           remote
           ,
           or
           foreign
           to
           the
           composition
           of
           the
           body
           ,
           than
           that
           the
           power
           of
           ratiocination
           should
           be
           derived
           thence
           ?
           It
           might
           as
           well
           be
           said
           it
           was
           so
           made
           ,
           to
           whirle
           about
           the
           Sun
           ,
           or
           to
           govern
           the
           motions
           of
           the
           Moon
           and
           Stars
           ;
           as
           to
           confer
           the
           power
           of
           reason
           ,
           or
           inable
           the
           soul
           to
           think
           ,
           to
           understand
           ,
           to
           deliberate
           ,
           to
           will
           ,
           &c.
           
           Yea
           ,
           its
           organs
           ,
           some
           of
           them
           ,
           are
           much
           more
           proportionable
           to
           those
           actions
           ,
           than
           any
           of
           them
           unto
           these
           .
           Which
           though
           a
           well
           habited
           body
           (
           while
           the
           soul
           remains
           in
           this
           imprison'd
           state
           )
           do
           
             less
             hinder
          
           ,
           yet
           how
           doth
           it
           help
           ?
           and
           that
           it
           might
           perform
           these
           acts
           without
           
           bodily
           organs
           ,
           is
           much
           more
           apprehensible
           than
           how
           they
           can
           properly
           be
           said
           to
           be
           performed
           by
           them
           .
           And
           that
           ,
           though
           they
           are
           done
           in
           the
           body
           ,
           they
           would
           be
           done
           much
           better
           out
           of
           it
           .
        
         
           But
           shall
           it
           be
           granted
           that
           these
           soul-constituting
           Atoms
           till
           they
           be
           (
           or
           otherwise
           than
           as
           they
           are
           )
           united
           with
           a
           duly
           organiz'd
           body
           ,
           are
           utterly
           destitute
           of
           any
           reasoning
           or
           intelligent
           power
           ?
           or
           are
           they
           ,
           by
           themselves
           ,
           apart
           from
           this
           grosser
           body
           irrational
           ?
           If
           this
           be
           not
           granted
           ,
           the
           thing
           we
           intend
           must
           be
           argued
           out
           .
           Either
           then
           they
           are
           ,
           or
           they
           are
           not
           .
           If
           the
           latter
           be
           said
           ,
           Then
           they
           have
           it
           of
           themselves
           ,
           without
           dependance
           on
           the
           organiz'd
           body
           ;
           and
           so
           we
           are
           fairly
           agreed
           to
           quit
           that
           pretence
           ,
           without
           more
           ado
           ,
           of
           their
           partaking
           reason
           from
           thence
           .
           And
           are
           only
           left
           to
           weigh
           over
           again
           what
           hath
           been
           already
           said
           to
           evince
           the
           contrary
           ,
           that
           is
           ,
           how
           manifestly
           absurd
           it
           is
           ,
           to
           imagine
           that
           particles
           of
           matter
           by
           their
           peculiar
           size
           ,
           or
           weight
           ,
           or
           shape
           ,
           or
           motion
           ,
           or
           all
           of
           these
           together
           ,
           and
           that
           whether
           single
           or
           associated
           ,
           should
           be
           capable
           of
           reasoning
           .
           If
           the
           former
           be
           the
           thing
           which
           is
           resolv'd
           to
           be
           stuck
           to
           ,
           that
           is
           ,
           that
           they
           are
           of
           themselves
           irrational
           ,
           but
           they
           become
           reasonable
           by
           their
           being
           united
           in
           such
           a
           prepared
           and
           organized
           body
           .
           This
           requires
           to
           be
           a
           little
           further
           considered
           :
           And
           to
           this
           purpose
           it
           is
           necessary
           to
           obviate
           a
           pittiful
           shift
           that
           it
           is
           possible
           some
           may
           think
           fit
           to
           use
           for
           the
           avoiding
           the
           force
           of
           this
           dilemma
           ,
           and
           may
           
           rely
           upon
           as
           a
           ground
           why
           they
           may
           judge
           this
           choice
           the
           more
           secure
           ;
           that
           is
           ,
           that
           they
           say
           they
           are
           rational
           by
           dependance
           on
           the
           body
           they
           animate
           ;
           because
           they
           are
           only
           found
           so
           united
           with
           one
           another
           there
           ;
           that
           there
           ,
           they
           have
           the
           first
           coalition
           ;
           there
           ,
           they
           are
           severed
           from
           such
           as
           serve
           not
           this
           turn
           ;
           there
           ,
           they
           are
           pent
           in
           and
           held
           together
           as
           long
           as
           its
           due
           temperament
           lasts
           ;
           which
           when
           it
           fails
           they
           are
           dissipated
           ,
           and
           so
           lose
           their
           great
           advantage
           for
           the
           acts
           of
           reason
           which
           they
           had
           in
           such
           a
           body
           .
           What
           pleasure
           soever
           this
           may
           yield
           ,
           it
           will
           soon
           appear
           it
           does
           them
           little
           service
           .
        
         
           For
           it
           only
           implies
           that
           they
           have
           their
           rationality
           of
           themselves
           ,
           so
           be
           it
           that
           they
           were
           together
           ;
           and
           not
           immediately
           from
           the
           body
           ,
           or
           any
           otherwise
           than
           that
           they
           are
           somewhat
           beholding
           to
           it
           ,
           for
           a
           fair
           occasion
           of
           being
           together
           ;
           as
           if
           it
           were
           else
           an
           unlawful
           assembly
           ;
           or
           that
           they
           knew
           not
           otherwise
           how
           to
           meet
           and
           hold
           together
           .
           They
           will
           not
           say
           that
           the
           body
           gives
           them
           being
           ,
           for
           they
           are
           eternal
           ,
           and
           self-subsisting
           ,
           as
           they
           will
           have
           it
           .
           Yea
           &
           of
           themselves
           (
           though
           the
           case
           be
           otherwise
           with
           the
           Cartesian
           particles
           )
           undiminishable
           as
           to
           their
           size
           ,
           and
           ,
           as
           to
           their
           figure
           and
           weight
           ,
           unalterable
           .
           So
           that
           they
           have
           neither
           their
           littleness
           ,
           their
           roundness
           ,
           nor
           their
           lightness
           from
           the
           body
           ,
           but
           only
           their
           so
           happy
           meeting
           .
           Admit
           this
           ,
           and
           only
           suppose
           them
           to
           be
           met
           out
           of
           the
           body
           .
           And
           why
           may
           not
           this
           be
           thought
           supposable
           ?
           If
           they
           be
           not
           rational
           
           till
           they
           be
           met
           ,
           they
           cannot
           have
           wit
           enough
           to
           scruple
           meeting
           ,
           at
           least
           ,
           somewhere
           else
           than
           in
           the
           body
           .
           And
           who
           knows
           but
           such
           a
           chance
           may
           happen
           ;
           As
           great
           as
           this
           are
           by
           these
           persons
           supposed
           to
           have
           happened
           before
           the
           world
           could
           have
           come
           to
           this
           pass
           it
           is
           now
           at
           ,
           who
           can
           tell
           but
           such
           a
           number
           of
           the
           same
           sort
           of
           Atoms
           (
           it
           being
           natural
           for
           things
           so
           much
           of
           a
           complexion
           and
           temper
           to
           associate
           and
           find
           out
           another
           )
           might
           ignorantly
           ,
           and
           thinking
           no
           harm
           come
           together
           ?
           And
           having
           done
           so
           ,
           why
           might
           they
           not
           keep
           together
           ?
           Do
           they
           need
           to
           be
           pent
           in
           ?
           How
           are
           they
           pent
           in
           whilst
           in
           the
           body
           ?
           If
           they
           be
           dispos'd
           ,
           they
           have
           ways
           enough
           to
           get
           out
           .
           And
           if
           they
           must
           needs
           be
           inclin'd
           to
           scatter
           when
           the
           crasis
           of
           the
           body
           fails
           ,
           surely
           a
           way
           might
           be
           found
           to
           hem
           them
           in
           ,
           if
           that
           be
           all
           ;
           at
           the
           time
           of
           expiration
           more
           tightly
           and
           closely
           than
           they
           could
           be
           in
           the
           body
           .
           And
           what
           reason
           can
           be
           devised
           why
           being
           become
           rational
           by
           their
           having
           been
           assembled
           in
           the
           body
           ,
           they
           may
           not
           agree
           to
           hold
           together
           ,
           and
           do
           so
           in
           spite
           of
           fate
           ,
           or
           maugre
           all
           ordinary
           accidents
           ,
           when
           they
           find
           it
           convenient
           to
           leave
           it
           .
           And
           then
           upon
           these
           no-way
           impossible
           suppositions
           (
           according
           to
           their
           principles
           ,
           so
           far
           as
           can
           be
           understood
           ,
           with
           whom
           we
           have
           to
           do
           )
           will
           they
           now
           be
           rational
           out
           of
           the
           body
           ?
           Being
           still
           endowed
           (
           as
           they
           cannot
           but
           be
           )
           with
           the
           same
           high
           priviledges
           of
           being
           little
           ,
           round
           ,
           and
           light
           ,
           and
           being
           still
           also
           together
           ;
           and
           somewhat
           more
           ,
           it
           
           may
           be
           ,
           at
           liberty
           ,
           to
           roll
           and
           tumble
           ,
           and
           mingle
           with
           one
           another
           ,
           than
           in
           the
           body
           ?
           If
           it
           be
           now
           affirmed
           they
           will
           in
           this
           case
           be
           rational
           ,
           at
           least
           as
           long
           as
           they
           hold
           together
           ,
           then
           we
           are
           but
           where
           we
           were
           .
           And
           this
           shift
           hath
           but
           diverted
           us
           a
           little
           ,
           but
           so
           as
           it
           was
           easie
           to
           bring
           the
           matter
           ,
           again
           ,
           about
           ,
           to
           the
           same
           point
           we
           were
           at
           before
           .
           Wherefore
           the
           shelter
           of
           the
           body
           being
           thus
           quite
           again
           forsaken
           ,
           this
           poor
           expulsed
           crew
           ,
           of
           dislodging
           Atoms
           are
           exposed
           to
           fight
           ,
           in
           the
           open
           air
           ,
           for
           their
           rationality
           ,
           against
           all
           that
           was
           said
           before
           .
        
         
           But
           if
           this
           refuge
           and
           sanctuary
           of
           the
           body
           be
           not
           meerly
           pretended
           to
           ,
           but
           really
           and
           plainly
           trusted
           in
           and
           stuck
           to
           .
           Then
           are
           we
           sincerely
           and
           honestly
           to
           consider
           what
           a
           body
           so
           variously
           organiz'd
           can
           do
           ,
           to
           make
           such
           a
           party
           of
           Atoms
           (
           that
           of
           themselves
           are
           not
           so
           ,
           singly
           ,
           nor
           together
           )
           become
           rational
           .
           And
           surely
           if
           the
           cause
           were
           not
           saved
           before
           ,
           it
           is
           now
           deplorate
           and
           lost
           without
           remedy
           .
           For
           what
           do
           they
           find
           here
           that
           can
           thus
           beyond
           all
           expectation
           improve
           them
           to
           so
           high
           an
           excellency
           ?
           Is
           it
           flesh
           ,
           or
           bloud
           ,
           or
           bones
           that
           puts
           this
           stamp
           upon
           them
           ?
           Think
           ,
           what
           is
           the
           substance
           of
           the
           nobler
           parts
           ,
           the
           liver
           ,
           or
           heart
           ,
           or
           brain
           ,
           that
           they
           should
           turn
           these
           ,
           before
           ,
           rational
           Atoms
           ,
           when
           they
           fall
           into
           them
           ,
           into
           irrational
           ,
           any
           more
           than
           if
           they
           were
           well
           soak'd
           in
           a
           quagmire
           ,
           or
           did
           insinuate
           themselves
           into
           a
           piece
           of
           soft
           dough
           ?
           But
           here
           they
           meet
           with
           a
           benign
           and
           kindly
           
           heat
           and
           warmth
           which
           comfortably
           fosters
           and
           cherishes
           them
           ,
           till
           at
           length
           it
           hath
           hatched
           them
           into
           rational
           .
           But
           methinks
           they
           should
           be
           warm
           enough
           of
           themselves
           ,
           since
           they
           are
           supposed
           so
           much
           to
           resemble
           fire
           .
           And
           however
           ,
           wherein
           do
           we
           find
           a
           flame
           of
           fire
           more
           rational
           than
           a
           piece
           of
           ice
           ?
           Yea
           ,
           but
           here
           they
           find
           a
           due
           temper
           of
           moisture
           as
           well
           as
           heat
           .
           And
           that
           surely
           doth
           not
           signifie
           much
           ;
           for
           if
           the
           common
           maxim
           be
           true
           ,
           that
           the
           dry
           soul
           is
           the
           wisest
           ,
           they
           might
           have
           been
           much
           wiser
           if
           they
           had
           kept
           themselves
           out
           of
           the
           body
           .
           And
           since
           its
           necessary
           the
           soul
           should
           consist
           of
           that
           peculiar
           sort
           of
           Atoms
           before
           describ'd
           ;
           and
           the
           organical
           body
           (
           which
           must
           be
           said
           for
           distinction
           sake
           ,
           the
           soul
           being
           all
           this
           while
           supposed
           a
           body
           also
           )
           consists
           of
           Atoms
           too
           ,
           that
           are
           of
           a
           much
           courser
           alloy
           ,
           methinks
           a
           mixture
           should
           not
           be
           necessary
           ,
           but
           an
           hinderance
           and
           great
           debasement
           rather
           to
           this
           rational
           composition
           ,
           Besides
           that
           it
           cannot
           be
           understood
           ,
           if
           it
           were
           necessary
           these
           Atoms
           should
           receive
           any
           tincture
           from
           the
           body
           in
           order
           to
           their
           being
           rational
           ,
           what
           they
           can
           receive
           ,
           or
           how
           they
           can
           receive
           any
           thing
           .
           They
           have
           not
           pores
           that
           can
           admit
           an
           adventitious
           moisture
           though
           it
           were
           of
           the
           divinest
           nectar
           ,
           and
           the
           body
           could
           never
           so
           plentifully
           furnish
           them
           with
           it
           .
           Wherein
           then
           lies
           the
           great
           advantage
           these
           Atoms
           have
           by
           being
           in
           the
           body
           to
           their
           commencing
           rational
           ?
           If
           there
           be
           such
           advantage
           ,
           why
           can
           it
           not
           be
           understood
           ?
           why
           is
           it
           not
           
           assigned
           ?
           why
           should
           we
           further
           spend
           our
           guesses
           what
           may
           possibly
           be
           said
           ?
           But
           yet
           ,
           may
           not
           much
           be
           attributed
           to
           the
           convenient
           and
           well
           fenced
           cavity
           of
           the
           brains
           receptacle
           ,
           or
           the
           more
           secret
           chambers
           within
           that
           ?
           where
           the
           studious
           Atoms
           may
           be
           very
           private
           and
           free
           from
           disturbance
           ?
           Yet
           sure
           it
           is
           hard
           to
           say
           ,
           why
           they
           that
           are
           wont
           to
           do
           it
           here
           ,
           might
           not
           as
           well
           philosophize
           in
           some
           well-chosen
           cavern
           or
           hole
           of
           a
           Rock
           ;
           nor
           were
           it
           impossible
           to
           provide
           them
           there
           ,
           of
           as
           soft
           a
           bed
           .
           And
           yet
           would
           it
           not
           be
           some
           relief
           to
           speak
           of
           the
           fine
           slender
           pipes
           ,
           winding
           to
           and
           fro
           ,
           wherein
           they
           may
           be
           conveyed
           ,
           so
           conveniently
           ,
           from
           place
           to
           place
           ;
           that
           if
           they
           do
           not
           fall
           into
           a
           reasoning
           humour
           in
           one
           place
           ,
           they
           may
           in
           another
           ?
           why
           what
           can
           this
           do
           ?
           It
           seems
           somewhat
           like
           
           Balaam's
           project
           to
           get
           into
           a
           vein
           of
           incantation
           by
           changing
           stations
           .
           And
           transplace
           them
           as
           you
           will
           ,
           it
           requires
           more
           magick
           than
           ever
           he
           was
           master
           of
           ,
           to
           make
           those
           innocent
           harmless
           things
           masters
           of
           reason
           .
        
         
           For
           do
           but
           consider
           ,
           what
           if
           you
           had
           a
           large
           phial
           capable
           of
           as
           great
           a
           quantity
           as
           you
           can
           think
           needful
           ,
           of
           very
           fine
           particles
           ,
           and
           ,
           replenish'd
           with
           them
           ,
           closely
           stopt
           ,
           and
           well
           luted
           ;
           suppose
           these
           as
           pure
           and
           fit
           for
           the
           purpose
           as
           you
           can
           imagine
           ,
           only
           not
           yet
           rational
           ;
           will
           their
           faring
           to
           and
           fro
           through
           very
           close
           and
           stanch
           tubes
           from
           one
           such
           receptacle
           to
           another
           ,
           make
           them
           at
           last
           become
           so
           ?
           It
           seems
           then
           ,
           do
           what
           you
           will
           with
           them
           ,
           toss
           and
           
           tumble
           them
           hither
           and
           thither
           ,
           rack
           them
           from
           vessel
           to
           vessel
           ,
           try
           what
           methods
           you
           can
           devise
           of
           sublimation
           or
           improvement
           ,
           every
           thing
           looks
           like
           a
           vain
           and
           hopeless
           essay
           .
           For
           indeed
           ,
           do
           what
           you
           please
           or
           can
           think
           of
           ,
           they
           are
           such
           immutable
           entities
           ,
           you
           can
           never
           make
           them
           less
           or
           finer
           than
           they
           originally
           were
           :
           And
           rational
           they
           were
           not
           before
           their
           meeting
           in
           the
           body
           ;
           wherefore
           it
           were
           a
           strange
           wonder
           if
           that
           should
           so
           far
           alter
           the
           case
           with
           them
           ,
           that
           they
           should
           become
           rational
           by
           it
           .
        
         
           And
           now
           ,
           I
           must
           ,
           upon
           the
           whole
           profess
           
           not
           to
           be
           well
           pleased
           with
           the
           strain
           of
           this
           discourse
           ;
           not
           that
           I
           think
           it
           unsutable
           to
           its
           subject
           (
           for
           I
           see
           not
           how
           it
           is
           fitly
           to
           be
           dealt
           with
           in
           a
           more
           serious
           way
           )
           but
           that
           I
           dislike
           the
           subject
           .
           And
           were
           it
           not
           that
           it
           is
           too
           obvious
           how
           prone
           the
           minds
           of
           some
           are
           to
           run
           themselves
           into
           any
           the
           grossest
           absurdities
           rather
           than
           admit
           the
           plain
           and
           easie
           sentiments
           of
           Religion
           :
           It
           were
           miserable
           trifling
           to
           talk
           at
           this
           rate
           ,
           and
           a
           loss
           of
           time
           not
           to
           be
           endured
           .
           But
           when
           an
           unaccountable
           aversion
           to
           the
           acknowledgement
           and
           adoration
           of
           the
           ever-blessed
           Deity
           hurries
           away
           men
           ,
           affrighted
           and
           offended
           at
           the
           lustre
           of
           his
           so
           manifest
           appearances
           ,
           to
           take
           a
           bad
           ,
           but
           the
           only
           ,
           shelter
           the
           case
           can
           admit
           ,
           under
           the
           wings
           of
           any
           the
           most
           silly
           foolish
           figment
           ;
           though
           the
           ill
           temper
           and
           dangerous
           state
           of
           the
           persons
           is
           to
           be
           thought
           on
           with
           much
           pity
           ;
           yet
           the
           things
           which
           they
           pretend
           being
           in
           themselves
           
           ridiculous
           ,
           if
           we
           will
           entertain
           them
           into
           our
           thoughts
           at
           all
           ,
           can
           not
           fitly
           be
           entertained
           but
           with
           derision
           .
           Nor
           doth
           it
           more
           unbecome
           a
           serious
           person
           to
           laugh
           at
           what
           is
           ridiculous
           ,
           than
           gravely
           to
           weigh
           and
           ponder
           what
           is
           weighty
           and
           considerable
           .
           Provided
           he
           do
           not
           seek
           occasions
           of
           that
           former
           sort
           ,
           on
           purpose
           to
           gratifie
           a
           vain
           humour
           ;
           but
           only
           allow
           himself
           to
           discourse
           sutably
           to
           them
           ,
           when
           they
           occurr
           .
           And
           their
           dotage
           who
           would
           fain
           serve
           themselves
           of
           so
           wildly
           extravagant
           and
           impossible
           suppositions
           ;
           for
           the
           fostering
           their
           horrid
           misbelief
           ,
           that
           they
           have
           
             no
             God
             to
             worship
          
           ,
           would
           certainly
           justifie
           as
           sharp
           ironies
           ,
           as
           the
           Prophet
           Elijah
           bestows
           upon
           them
           who
           
             worshipped
             Baal
          
           ,
           instead
           of
           the
           
             true
             God.
          
           
        
         
           Nor
           is
           any
           thing
           here
           said
           intended
           as
           a
           reflection
           on
           such
           as
           being
           unfurnished
           with
           a
           
           notion
           of
           created
           intelligent
           spirits
           that
           might
           distinguish
           them
           from
           the
           most
           subtile
           matter
           ,
           have
           therefore
           thought
           them
           capable
           of
           being
           involved
           in
           the
           same
           common
           notion
           therewith
           ,
           thinking
           them
           material
           ;
           and
           yet
           ,
           in
           the
           mean
           time
           doubted
           not
           their
           immortality
           ,
           much
           less
           the
           existence
           of
           a
           Deity
           ,
           the
           Author
           and
           Former
           of
           them
           and
           all
           things
           .
           For
           they
           are
           no
           way
           guilty
           of
           that
           blasphemous
           non-sense
           ,
           to
           make
           them
           consist
           of
           necessary
           self-subsistent
           matter
           ,
           every
           minute
           particle
           whereof
           is
           judged
           eternal
           and
           immutable
           ,
           and
           in
           themselves
           ,
           for
           ought
           we
           can
           find
           asserted
           ,
           destitute
           of
           reason
           ,
           and
           which
           yet
           acquire
           it
           by
           no
           one
           knows
           what
           coalition
           ,
           without
           the
           
           help
           of
           a
           wise
           efficient
           that
           shall
           direct
           and
           and
           order
           it
           to
           so
           unimaginable
           an
           improvement
           .
           The
           persons
           do
           only
           think
           more
           refined
           matter
           capable
           of
           that
           impression
           and
           stamp
           ;
           or
           of
           having
           such
           a
           power
           put
           into
           it
           by
           the
           Creators
           all-disposing
           hand
           ,
           Wherein
           ,
           to
           do
           them
           right
           ,
           though
           they
           should
           impose
           somewhat
           hardly
           upon
           themselves
           if
           they
           will
           make
           this
           estimate
           of
           the
           
             natural
             capacity
          
           of
           matter
           ;
           or
           if
           they
           think
           the
           acts
           and
           power
           of
           reason
           in
           man
           altogether
           unnatural
           to
           him
           .
           Yet
           they
           do
           in
           effect
           the
           more
           befriend
           the
           cause
           we
           are
           pleading
           for
           (
           as
           much
           as
           it
           can
           be
           befriended
           by
           a
           mis-apprehension
           ;
           which
           yet
           is
           a
           thing
           of
           that
           untoward
           genius
           ,
           and
           doth
           so
           ill
           consort
           with
           truth
           ,
           that
           it
           's
           never
           admitted
           as
           a
           friend
           in
           any
           one
           in
           respect
           ,
           but
           it
           repays
           it
           with
           a
           mischievous
           revenge
           in
           some
           other
           ,
           as
           might
           many
           ways
           be
           shewn
           in
           this
           instance
           ,
           if
           it
           were
           within
           the
           compass
           of
           our
           present
           design
           .
           )
           It
           being
           evident
           that
           if
           any
           portion
           of
           matter
           shall
           indeed
           be
           certainly
           found
           the
           actual
           subject
           of
           such
           powers
           ,
           and
           to
           have
           such
           operations
           belonging
           to
           it
           ,
           there
           is
           the
           plainer
           and
           more
           undeniable
           necessity
           and
           demonstration
           of
           his
           power
           and
           wisdom
           ,
           who
           can
           make
           any
           thing
           of
           any
           thing
           ,
           and
           who
           shall
           then
           have
           done
           that
           which
           is
           so
           altogether
           impossible
           ,
           except
           to
           him
           to
           whom
           all
           things
           are
           possible
           .
           There
           is
           the
           more
           manifest
           need
           of
           his
           hand
           to
           heighten
           dull
           matter
           to
           a
           qualifiedness
           for
           performances
           so
           much
           above
           its
           nature
           ;
           To
           make
           the
           loose
           and
           independent
           parts
           of
           so
           
           fluid
           matter
           cohere
           and
           hold
           together
           ,
           that
           ,
           if
           it
           were
           once
           made
           capable
           of
           knowledge
           ,
           and
           the
           actual
           subject
           of
           it
           ;
           whatsoever
           notions
           were
           imprest
           thereon
           ,
           might
           not
           be
           in
           a
           moment
           confounded
           and
           lost
           .
           As
           indeed
           they
           could
           not
           but
           be
           if
           the
           particles
           of
           matter
           were
           the
           immediate
           seat
           of
           reason
           ;
           and
           so
           steady
           a
           hand
           did
           not
           hold
           them
           in
           a
           setled
           composure
           ,
           that
           they
           be
           not
           disordered
           ,
           and
           men
           have
           ,
           thence
           ,
           the
           necessity
           of
           beginning
           afresh
           to
           know
           any
           thing
           every
           hour
           of
           the
           day
           .
           Though
           yet
           it
           seems
           a
           great
           deal
           more
           reasonable
           to
           suppose
           the
           souls
           of
           men
           to
           be
           of
           a
           substance
           
             in
             it self
          
           more
           consistent
           ;
           and
           more
           agreeable
           to
           our
           experience
           ,
           who
           find
           a
           continual
           ebbing
           and
           flowing
           of
           spirits
           ,
           without
           being
           sensible
           of
           any
           so
           notable
           and
           sudden
           changes
           in
           our
           knowledge
           ,
           as
           we
           could
           not
           but
           thereupon
           observe
           in
           our selves
           ,
           if
           they
           ,
           or
           any
           as
           fluid
           finer
           matter
           ,
           were
           the
           immediate
           subjects
           of
           it
           .
        
         
           It
           is
           therefore
           however
           sufficiently
           evident
           ,
           and
           out
           of
           question
           that
           the
           humane
           soul
           (
           be
           its
           own
           substance
           what
           it
           will
           )
           must
           have
           an
           efficient
           divers
           from
           matter
           ,
           which
           it
           was
           our
           present
           intendment
           to
           evince
           .
           And
           so
           our
           way
           is
           clear
           to
           proceed
           to
           .
        
         
           The
           second
           enquiry
           whether
           it
           be
           not
           also
           manifest
           from
           the
           powers
           and
           operations
           which
           
           belong
           to
           it
           as
           it
           is
           reasonable
           ,
           that
           it
           must
           have
           had
           an
           
             intelligent
             efficient
          
           ?
           That
           is
           since
           we
           find
           and
           are
           assured
           that
           there
           is
           a
           sort
           of
           Being
           in
           the
           world
           (
           yea
           somewhat
           of
           our selves
           ,
           and
           that
           hath
           best
           right
           of
           any
           thing
           else
           about
           us
           
           to
           be
           called
           our selves
           )
           that
           can
           think
           ,
           understand
           ,
           deliberate
           ,
           argue
           ,
           &c.
           
           And
           which
           we
           can
           most
           certainly
           assure
           our selves
           (
           whether
           it
           were
           pre-existent
           in
           any
           former
           state
           or
           no
           )
           is
           not
           an
           independent
           or
           uncaused
           Being
           ;
           and
           hath
           therefore
           been
           the
           effect
           of
           some
           cause
           ,
           whether
           it
           be
           not
           apparently
           the
           effect
           of
           a
           
             wise
             Cause
          
           .
        
         
           And
           this
           upon
           supposition
           of
           what
           hath
           been
           before
           proved
           seems
           not
           liable
           to
           any
           the
           least
           rational
           doubt
           .
           For
           it
           is
           already
           apparent
           that
           it
           is
           not
           it self
           matter
           ;
           and
           if
           it
           were
           ,
           it
           is
           however
           the
           more
           apparent
           ,
           that
           its
           cause
           is
           not
           matter
           .
           Inasmuch
           as
           if
           it
           be
           it self
           matter
           ,
           its
           powers
           and
           operations
           are
           so
           much
           above
           the
           natural
           capacity
           of
           matter
           ,
           as
           that
           it
           must
           have
           had
           a
           cause
           so
           much
           more
           noble
           ,
           and
           of
           a
           more
           perfect
           nature
           than
           that
           ,
           as
           to
           be
           able
           to
           raise
           and
           improve
           it
           beyond
           the
           natural
           capacity
           of
           matter
           :
           which
           it
           was
           impossible
           for
           that
           it self
           ,
           to
           do
           .
           Whence
           it
           is
           plain
           ,
           it
           must
           have
           a
           cause
           divers
           from
           matter
           .
        
         
           Wherefore
           this
           its
           immaterial
           cause
           must
           either
           be
           wise
           and
           intelligent
           ,
           or
           not
           so
           .
           But
           is
           it
           possible
           any
           man
           should
           ever
           be
           guilty
           of
           a
           greater
           absurdity
           than
           to
           acknowledge
           ,
           some
           certain
           immaterial
           Agent
           destitute
           of
           Wisdom
           ,
           the
           only
           cause
           and
           fountain
           of
           all
           that
           wisdom
           ,
           that
           is
           ,
           or
           hath
           ever
           been
           in
           the
           whole
           race
           of
           mankind
           .
           That
           is
           as
           much
           as
           to
           say
           that
           all
           the
           wisdom
           of
           mankind
           hath
           been
           caused
           without
           a
           cause
           .
           For
           it
           is
           the
           same
           thing
           after
           we
           have
           acknowledged
           any
           thing
           to
           be
           caused
           ,
           to
           say
           it
           
           was
           caused
           by
           no
           cause
           ,
           as
           to
           say
           it
           was
           caused
           by
           such
           a
           cause
           as
           hath
           nothing
           of
           that
           in
           it
           ,
           whereof
           we
           find
           somewhat
           to
           be
           in
           the
           effect
           .
           Nor
           can
           it
           avail
           any
           thing
           ,
           to
           speak
           of
           the
           disproportion
           or
           superiour
           excellency
           in
           some
           effects
           to
           their
           second
           ,
           or
           to
           their
           only
           partial
           causes
           .
           As
           that
           there
           are
           sometimes
           learned
           children
           of
           unlearned
           parents
           .
           For
           who
           did
           ever
           ,
           in
           that
           case
           ,
           say
           the
           parents
           were
           the
           productive
           causes
           of
           that
           learning
           ?
           or
           of
           them
           
             as
             they
             were
             learned
          
           ?
           Sure
           that
           learning
           comes
           from
           some
           other
           cause
           .
           But
           shall
           it
           then
           be
           said
           the
           souls
           of
           men
           have
           received
           their
           being
           from
           some
           such
           immaterial
           Agent
           destitute
           of
           wisdom
           ;
           and
           afterward
           their
           wisdom
           and
           intellectual
           ability
           came
           some
           other
           way
           ;
           by
           their
           own
           observation
           ,
           or
           by
           institution
           and
           precept
           from
           others
           ?
           whence
           then
           came
           their
           capacity
           of
           observing
           ,
           or
           of
           receiving
           such
           instruction
           ?
           Can
           any
           thing
           naturally
           destitute
           even
           of
           seminal
           reason
           (
           as
           we
           may
           call
           it
           )
           or
           of
           any
           aptitude
           or
           capacity
           tending
           thereto
           ,
           ever
           be
           able
           to
           make
           observations
           ,
           or
           receive
           instructions
           ,
           whereby
           at
           length
           it
           may
           become
           rational
           ?
           And
           is
           not
           that
           capacity
           of
           the
           soul
           of
           man
           
             a
             real
             something
          
           ?
           or
           is
           there
           no
           difference
           between
           being
           capable
           of
           reason
           and
           uncapable
           ?
           what
           then
           ,
           did
           this
           
             real
             something
          
           proceed
           from
           nothing
           ?
           or
           was
           the
           soul
           it self
           caused
           ,
           and
           this
           its
           capacity
           uncaused
           ?
           or
           was
           its
           cause
           only
           capable
           of
           intellectual
           perfection
           ,
           but
           not
           actually
           furnished
           therewith
           ?
           But
           if
           it
           were
           only
           capable
           ,
           surely
           its
           advantages
           
           for
           the
           actual
           attainment
           thereof
           have
           been
           much
           greater
           than
           ours
           .
           Whence
           it
           were
           strange
           if
           that
           capacity
           should
           never
           have
           come
           into
           act
           .
           And
           more
           strange
           that
           we
           should
           know
           or
           have
           any
           ground
           to
           pretend
           that
           it
           hath
           not
           .
           But
           that
           there
           was
           an
           actual
           exercise
           of
           wisdom
           in
           the
           production
           of
           the
           reasonable
           soul
           is
           most
           evident
           .
           For
           is
           it
           a
           necessary
           being
           ?
           that
           we
           have
           proved
           it
           is
           not
           .
           It
           is
           therefore
           a
           contingent
           ,
           and
           its
           being
           depended
           on
           a
           
             free
             cause
          
           ,
           into
           whose
           pleasure
           ,
           only
           ,
           it
           was
           resolvable
           ,
           that
           it
           should
           be
           or
           not
           be
           .
           And
           which
           therefore
           had
           a
           dominion
           over
           its
           own
           acts
           .
           If
           this
           bespeak
           not
           an
           intelligent
           Agent
           ,
           what
           doth
           ?
        
         
           And
           though
           this
           might
           also
           be
           said
           concerning
           every
           thing
           else
           which
           is
           not
           necessarily
           ;
           and
           so
           might
           yield
           a
           more
           general
           argument
           to
           evince
           a
           free
           designing
           cause
           ;
           yet
           it
           concludes
           with
           greater
           evidence
           concerning
           the
           reasonable
           soul
           ;
           whose
           powers
           and
           operations
           it
           is
           so
           manifestly
           impossible
           should
           have
           proceeded
           from
           matter
           .
           And
           therefore
           even
           that
           vain
           (
           and
           refuted
           )
           pretence
           it self
           ,
           that
           other
           things
           might
           ,
           by
           the
           necessary
           laws
           of
           its
           motion
           ,
           become
           what
           they
           are
           ,
           can
           have
           less
           place
           here
           .
           Whence
           it
           is
           more
           apparent
           that
           the
           reasonable
           soul
           must
           have
           had
           a
           free
           and
           intelligent
           cause
           that
           used
           liberty
           and
           counsel
           in
           determining
           that
           it
           should
           be
           ,
           and
           especially
           that
           it
           should
           be
           such
           a
           sort
           of
           thing
           as
           we
           find
           it
           is
           .
           For
           when
           we
           see
           how
           aptly
           its
           powers
           and
           faculties
           serve
           for
           their
           proper
           and
           peculiar
           operations
           ,
           
           who
           that
           is
           not
           besides
           himself
           can
           think
           that
           such
           a
           thing
           was
           made
           by
           one
           that
           knew
           not
           what
           he
           was
           doing
           ?
           or
           that
           such
           powers
           were
           not
           given
           on
           purpose
           for
           such
           operations
           ?
           And
           what
           is
           the
           capacity
           but
           a
           power
           that
           should
           sometime
           be
           reduced
           into
           act
           ,
           and
           arrive
           to
           the
           exercise
           of
           reason
           it self
           ?
        
         
           Now
           was
           it
           possible
           any
           thing
           should
           give
           that
           power
           that
           had
           it
           not
           any
           way
           ?
           that
           is
           in
           the
           same
           kind
           ,
           or
           in
           some
           more
           excellent
           and
           noble
           kind
           ?
           For
           we
           contend
           not
           that
           this
           Agent
           whereof
           we
           speak
           is
           in
           the
           strict
           and
           proper
           sense
           rational
           ,
           taking
           that
           term
           to
           import
           an
           ability
           or
           faculty
           of
           inferring
           what
           is
           less
           known
           from
           what
           is
           more
           .
           For
           we
           suppose
           all
           things
           equally
           known
           to
           him
           (
           which
           so
           far
           as
           is
           requisite
           to
           our
           present
           design
           that
           is
           the
           representing
           him
           the
           proper
           object
           of
           Religion
           ,
           or
           of
           that
           honour
           which
           the
           dedication
           of
           a
           Temple
           to
           him
           imports
           ,
           we
           may
           in
           due
           time
           come
           more
           expresly
           to
           assert
           .
           )
           And
           that
           the
           knowledge
           ,
           which
           is
           ,
           with
           us
           ,
           the
           end
           of
           reasoning
           ,
           is
           
             in
             him
          
           ,
           in
           its
           highest
           perfection
           without
           being
           at
           all
           beholden
           to
           that
           means
           ;
           that
           all
           the
           connexion
           of
           things
           with
           one
           another
           lie
           open
           to
           one
           comprehensive
           view
           ;
           and
           are
           
             known
             to
             be
          
           connected
           ;
           but
           not
           
             because
             they
             are
             so
          
           .
           We
           say
           ,
           is
           it
           conceivable
           that
           mans
           knowing
           power
           should
           proceed
           from
           a
           cause
           that
           hath
           it
           not
           ,
           in
           the
           same
           ,
           or
           this
           more
           perfect
           kind
           ?
           And
           may
           use
           those
           words
           to
           this
           purpose
           ,
           not
           for
           their
           authority
           (
           which
           we
           expect
           
           not
           should
           be
           here
           significant
           )
           but
           the
           convincing
           evidence
           they
           carry
           with
           them
           ,
           
             He
             that
             teacheth
             man
             knowledge
             ,
             shall
             not
             he
             know
             ?
          
           That
           we
           may
           derive
           this
           matter
           to
           an
           issue
           ,
           't
           is
           evident
           ,
           the
           soul
           of
           man
           is
           not
           a
           necessary
           self-originate
           thing
           :
           And
           had
           therefore
           some
           cause
           .
           We
           find
           it
           to
           have
           knowledge
           ,
           or
           the
           power
           of
           knowing
           belonging
           to
           it
           .
           Therefore
           we
           say
           ,
           so
           had
           its
           cause
           .
           We
           rely
           not
           here
           upon
           the
           credit
           of
           vulgar
           maxims
           (
           whereof
           divers
           might
           be
           mentioned
           )
           but
           the
           reason
           of
           them
           ;
           or
           of
           the
           thing
           it self
           we
           alledge
           .
           And
           do
           now
           speak
           of
           the
           
             whole
             entire
             cause
          
           of
           
             this
             being
          
           ,
           the
           
             humane
             soul
          
           ,
           or
           of
           whatsoever
           is
           causal
           of
           it
           ;
           or
           of
           any
           perfection
           naturally
           appertaining
           to
           it
           .
           It
           is
           of
           an
           intelligent
           nature
           .
           Did
           this
           intelligent
           nature
           proceed
           from
           an
           unintelligent
           ,
           as
           the
           
             whole
             and
             only
             cause
          
           of
           it
           ?
           That
           were
           to
           speak
           against
           our
           own
           eyes
           ,
           and
           most
           natural
           common
           sentiments
           .
           And
           were
           the
           same
           thing
           as
           to
           say
           that
           something
           came
           of
           nothing
           .
           For
           it
           is
           all
           one
           to
           say
           so
           ,
           and
           to
           say
           that
           any
           thing
           communicated
           what
           it
           had
           not
           to
           communicate
           .
           Or
           (
           which
           is
           alike
           madly
           absurd
           )
           to
           say
           that
           the
           same
           thing
           was
           such
           and
           not
           such
           ,
           intelligent
           and
           not
           intelligent
           ,
           able
           to
           communicate
           an
           intelligent
           nature
           (
           for
           sure
           what
           it
           doth
           it
           is
           able
           to
           do
           )
           and
           not
           able
           (
           for
           it
           is
           not
           able
           to
           communicate
           what
           it
           hath
           not
           )
           at
           the
           same
           time
           .
        
         
           It
           is
           hardly
           here
           ,
           worth
           the
           while
           to
           spend
           time
           in
           countermining
           that
           contemptible
           Refuge
           (
           which
           is
           as
           uncapable
           of
           offending
           us
           ,
           as
           
           of
           being
           defended
           )
           that
           humane
           souls
           may
           perhaps
           only
           have
           proceeded
           in
           the
           ordinary
           course
           of
           Generation
           from
           one
           another
           .
           For
           that
           none
           have
           ever
           said
           any
           thing
           to
           that
           purpose
           ,
           deserving
           a
           confutation
           except
           that
           some
           sober
           and
           pious
           persons
           ,
           for
           the
           avoiding
           of
           some
           other
           difficulties
           ,
           have
           thought
           it
           more
           safe
           to
           assert
           the
           traduction
           of
           humane
           souls
           ;
           who
           yet
           were
           far
           enough
           from
           imagining
           that
           they
           could
           be
           total
           ,
           or
           first
           causes
           to
           one
           another
           :
           And
           doubted
           not
           but
           they
           had
           the
           constant
           necessary
           assistance
           of
           that
           same
           Being
           we
           are
           pleading
           for
           ,
           acting
           in
           his
           own
           sphere
           as
           the
           first
           cause
           in
           all
           such
           (
           as
           well
           as
           any
           other
           )
           productions
           .
           Wherein
           they
           nothing
           oppose
           the
           main
           design
           of
           this
           discourse
           .
           And
           therefore
           it
           is
           not
           in
           our
           way
           to
           offer
           at
           any
           opposition
           unto
           them
           .
        
         
           But
           if
           any
           have
           a
           mind
           to
           indulge
           themselves
           the
           liberty
           of
           so
           much
           dotage
           as
           to
           say
           the
           souls
           of
           men
           were
           first
           and
           only
           causes
           to
           one
           another
           .
           Either
           they
           must
           suppose
           them
           to
           be
           material
           beings
           .
           And
           then
           we
           refer
           them
           to
           what
           hath
           been
           already
           said
           ,
           shewing
           that
           their
           powers
           and
           operations
           cannot
           belong
           to
           matter
           ,
           nor
           arise
           from
           it
           .
           Or
           immaterial
           ,
           and
           then
           ,
           they
           cannot
           produce
           one
           another
           in
           the
           way
           of
           generation
           .
           For
           of
           what
           pre-existent
           substance
           are
           they
           made
           ?
           Theirs
           who
           beget
           them
           ?
           of
           that
           they
           can
           part
           with
           nothing
           ,
           separability
           ,
           at
           least
           ,
           of
           parts
           being
           a
           most
           confessed
           property
           of
           matter
           .
           Or
           
             some
             other
          
           ?
           where
           will
           they
           find
           that
           other
           spiritual
           subsubstance
           ,
           
           that
           belong'd
           not
           inseparably
           to
           some
           individual
           being
           before
           .
           And
           besides
           ,
           if
           it
           were
           pre-existent
           ,
           as
           it
           must
           be
           if
           a
           soul
           be
           generated
           out
           of
           it
           ,
           then
           they
           were
           not
           the
           first
           and
           only
           causes
           of
           this
           production
           .
        
         
           And
           in
           another
           way
           than
           that
           of
           generation
           ,
           how
           will
           any
           go
           about
           to
           make
           a
           soul
           ?
           Let
           experience
           and
           the
           making
           of
           trial
           convince
           the
           undertakers
           .
           By
           what
           power
           ,
           or
           by
           what
           art
           will
           they
           make
           a
           reasonable
           soul
           spring
           up
           out
           of
           nothing
           ?
        
         
           It
           might
           be
           hoped
           that
           thus
           ,
           without
           disputing
           the
           possibility
           of
           an
           eternal
           successive
           production
           of
           souls
           ,
           this
           shift
           may
           appear
           vain
           .
           But
           if
           any
           will
           persist
           and
           say
           that
           how
           or
           in
           what
           way
           soever
           they
           are
           produc'd
           ;
           'T
           is
           strange
           if
           they
           need
           any
           nobler
           cause
           than
           themselves
           ;
           for
           may
           not
           any
           living
           thing
           well
           enough
           be
           thought
           capable
           of
           producing
           another
           of
           the
           same
           kind
           ?
           or
           no
           more
           than
           equal
           perfection
           with
           it self
           ?
           To
           this
           we
           say
           ,
           besides
           that
           no
           one
           living
           thing
           is
           the
           only
           cause
           of
           another
           such
           .
           Yet
           if
           that
           were
           admitted
           possible
           what
           will
           it
           avail
           ?
           For
           hath
           every
           soul
           that
           hath
           ever
           existed
           or
           been
           
             in
             being
          
           been
           produced
           in
           this
           way
           by
           another
           ?
           This
           it
           were
           ridiculous
           to
           say
           ;
           for
           if
           every
           one
           were
           so
           produced
           ,
           there
           was
           then
           some
           one
           before
           every
           one
           .
           Inasmuch
           as
           that
           which
           produces
           must
           surely
           have
           been
           before
           that
           which
           is
           produced
           by
           it
           .
           But
           how
           can
           every
           one
           have
           one
           before
           it
           ?
           A
           manifest
           contradiction
           in
           the
           very
           terms
           !
           For
           then
           there
           will
           be
           one
           
           without
           the
           compass
           of
           
             every
             one
          
           ,
           And
           how
           is
           it
           then
           said
           to
           be
           
             every
             one
          
           ?
           There
           is
           then
           it
           seems
           one
           ,
           besides
           or
           more
           than
           all
           .
           And
           so
           all
           is
           not
           all
           .
           And
           if
           this
           be
           thought
           a
           sophism
           ,
           let
           the
           matter
           be
           soberly
           considered
           thus
           .
           The
           soul
           of
           man
           is
           either
           a
           thing
           of
           that
           nature
           universally
           (
           and
           consequently
           every
           individual
           soul
           )
           as
           that
           it
           doth
           exist
           of
           it self
           necessarily
           and
           independently
           ,
           or
           not
           ?
           If
           it
           be
           .
           Then
           we
           have
           however
           a
           wise
           intelligent
           being
           necessarily
           existing
           .
           The
           thing
           we
           have
           been
           proving
           all
           this
           while
           .
           Yet
           this
           concession
           we
           will
           not
           accept
           ,
           for
           though
           it
           is
           most
           certain
           there
           is
           such
           a
           being
           ,
           we
           have
           also
           proved
           the
           humane
           soul
           is
           not
           it
           .
           Whence
           it
           is
           evidently
           a
           dependent
           being
           in
           its
           own
           nature
           that
           could
           never
           have
           been
           of
           it self
           ,
           had
           it
           not
           been
           put
           into
           being
           by
           somewhat
           else
           .
           And
           being
           so
           in
           its
           own
           nature
           ,
           it
           must
           be
           thus
           with
           every
           one
           that
           partakes
           of
           this
           nature
           .
           And
           consequently
           it
           must
           be
           somewhat
           of
           another
           nature
           that
           did
           put
           the
           souls
           of
           men
           into
           being
           .
           Otherwise
           the
           whole
           stock
           and
           lineage
           of
           humane
           souls
           is
           said
           to
           have
           been
           dependent
           on
           a
           productive
           cause
           ,
           and
           yet
           had
           nothing
           whereon
           to
           depend
           ,
           And
           so
           is
           both
           caused
           by
           another
           ,
           and
           not
           caused
           .
           And
           therefore
           since
           it
           is
           hereby
           evident
           it
           was
           somewhat
           else
           ,
           and
           of
           another
           nature
           ,
           than
           an
           humane
           soul
           by
           which
           all
           humane
           souls
           were
           produced
           into
           being
           .
           We
           again
           say
           ,
           that
           distinct
           Being
           either
           was
           a
           dependent
           caused
           Being
           ,
           or
           not
           .
           If
           not
           ,
           it
           being
           proved
           that
           the
           soul
           of
           man
           cannot
           but
           have
           had
           an
           intelligent
           
           or
           wise
           cause
           ,
           we
           have
           now
           what
           we
           seek
           .
           An
           independent
           necessary
           intelligent
           Being
           .
           If
           it
           do
           depend
           ,
           or
           any
           will
           be
           so
           idle
           to
           say
           so
           .
           That
           however
           will
           infallibly
           and
           very
           speedily
           lead
           us
           to
           the
           same
           mark
           .
           For
           though
           some
           have
           been
           pleased
           to
           dream
           of
           an
           infinite
           succession
           of
           individuals
           of
           this
           or
           that
           kind
           ;
           I
           suppose
           we
           have
           no
           dream
           as
           yet
           ready
           formed
           to
           come
           under
           confutation
           of
           
             infinite
             kinds
          
           or
           orders
           of
           beings
           gradually
           superiour
           ,
           one
           above
           another
           ;
           the
           inferiour
           still
           depending
           on
           the
           superiour
           ,
           and
           all
           upon
           nothing
           .
        
         
           And
           therefore
           I
           conceive
           we
           may
           fairly
           take
           leave
           of
           this
           argument
           from
           the
           humane
           soul
           ,
           as
           having
           gained
           from
           it
           sufficient
           evidence
           of
           the
           existence
           of
           a
           necessary
           Being
           that
           is
           intelligent
           and
           designingly
           active
           ,
           being
           guided
           by
           wisdom
           and
           counsel
           in
           what
           it
           doth
           .
        
         
           We
           might
           also
           ,
           if
           it
           were
           needful
           further
           argue
           the
           same
           thing
           from
           a
           power
           or
           ability
           manifestly
           superiour
           to
           ,
           and
           that
           exceeds
           the
           utmost
           perfection
           of
           
             humane
             nature
             ,
             viz.
          
           that
           of
           Prophesie
           ,
           or
           the
           prediction
           of
           future
           contingencies
           ;
           yea
           ,
           and
           from
           another
           that
           exceeds
           the
           whole
           sphere
           of
           all
           
             created
             nature
          
           ,
           and
           which
           crosses
           and
           countermands
           the
           known
           and
           stated
           laws
           thereof
           ,
           viz.
           that
           of
           working
           miracles
           ;
           both
           of
           them
           exercised
           with
           manifest
           design
           ;
           as
           might
           evidently
           be
           made
           appear
           ,
           by
           manifold
           instances
           ,
           to
           as
           many
           ,
           as
           can
           believe
           any
           thing
           to
           be
           true
           ;
           more
           than
           what
           they
           have
           seen
           with
           their
           own
           eyes
           .
           And
           that
           do
           not
           take
           present
           sense
           (
           yea
           and
           their
           own
           
           only
           )
           to
           be
           the
           alone
           measure
           of
           all
           reality
           .
           But
           it
           is
           not
           necessary
           we
           insist
           upon
           every
           thing
           that
           may
           be
           said
           ;
           so
           that
           enough
           be
           said
           to
           serve
           our
           present
           purpose
           .
        
         
           And
           that
           our
           purpose
           may
           yet
           be
           more
           fully
           served
           ;
           and
           such
           a
           Being
           evidenced
           to
           exist
           as
           
           we
           may
           with
           satisfaction
           esteem
           to
           merit
           a
           Temple
           with
           us
           ,
           and
           the
           Religion
           of
           it
           ;
           it
           is
           necessary
           that
           we
           add
           somewhat
           concerning
        
         
           9.
           
           The
           Divine
           Goodness
           ;
           for
           unto
           that
           eternal
           Being
           ,
           whose
           existence
           we
           have
           hitherto
           asserted
           ,
           Goodness
           also
           cannot
           but
           appertain
           together
           with
           those
           his
           other
           Attributes
           we
           have
           spoken
           of
           .
        
         
           It
           is
           not
           needful
           here
           to
           be
           curious
           about
           the
           usual
           scholastical
           notions
           of
           Goodness
           ,
           or
           what
           it
           imports
           ,
           as
           it
           is
           wont
           to
           be
           attributed
           to
           Being
           in
           the
           general
           ,
           what
           ,
           as
           it
           belongs
           ,
           in
           a
           peculiar
           sense
           ,
           to
           intellectual
           Beings
           ,
           or
           what
           more
           special
           import
           it
           may
           have
           in
           reference
           to
           this
           .
        
         
           That
           which
           we
           at
           present
           chiefly
           intend
           by
           it
           is
           
             a
             propension
             to
             do
             good
             with
             delight
          
           ;
           or
           
             most
             freely
          
           without
           other
           inducement
           ,
           than
           the
           agreeableness
           of
           it
           to
           his
           nature
           who
           doth
           it
           ;
           and
           a
           certain
           delectation
           and
           complacency
           ,
           which
           ,
           hence
           ,
           is
           taken
           in
           so
           doing
           .
           The
           name
           of
           Goodness
           (
           though
           thus
           it
           more
           peculiarly
           signifie
           the
           particular
           virtue
           of
           liberality
           )
           is
           of
           a
           significancy
           large
           enough
           ,
           even
           in
           the
           
             moral
             acceptation
          
           ,
           to
           comprehend
           all
           other
           perfections
           or
           vertues
           ,
           that
           belong
           to
           ,
           or
           may
           any
           way
           commend
           the
           will
           of
           a
           free
           Agent
           .
           These
           
           therefore
           we
           exclude
           not
           ;
           and
           particularly
           whatsoever
           is
           wont
           to
           be
           signified
           (
           as
           attributable
           unto
           God
           )
           by
           the
           names
           of
           Holiness
           [
           as
           a
           steady
           inclination
           unto
           what
           is
           intellectually
           pure
           ,
           and
           comely
           ,
           with
           an
           aversion
           to
           the
           contrary
           ]
           Justice
           as
           that
           signifies
           [
           an
           inclination
           to
           deal
           equally
           ]
           which
           is
           included
           in
           the
           former
           ,
           yet
           as
           
             more
             expresly
          
           denoting
           what
           is
           more
           proper
           to
           a
           Governour
           over
           others
           ,
           viz.
           [
           a
           resolution
           not
           to
           let
           the
           transgression
           of
           laws
           made
           for
           the
           preservation
           of
           common
           order
           ,
           pass
           without
           due
           animadversion
           and
           punishment
           :
           ]
           Truth
           ,
           whose
           signification
           also
           may
           be
           wholly
           contained
           under
           those
           former
           more
           general
           terms
           ,
           but
           more
           directly
           contains
           [
           sincerity
           ,
           unaptness
           to
           deceive
           ,
           and
           constancy
           to
           ones
           word
           .
           ]
           For
           these
           may
           properly
           be
           stiled
           
             good
             things
          
           in
           a
           
             moral
             sense
          
           .
           As
           many
           other
           things
           might
           in
           another
           notion
           of
           goodness
           ,
           which
           it
           belongs
           not
           to
           our
           present
           design
           to
           make
           mention
           of
           .
           But
           these
           are
           mentioned
           as
           more
           directly
           tending
           to
           represent
           to
           us
           an
           
             amiable
             object
             of
             Religion
          
           .
           And
           are
           referr'd
           hither
           ,
           as
           they
           fitly
           enough
           may
           ,
           out
           of
           an
           unwillingness
           to
           multiply
           without
           necessity
           ,
           particular
           heads
           or
           subjects
           of
           discourse
           .
        
         
           In
           the
           mean
           time
           ,
           as
           was
           said
           ,
           what
           we
           principally
           intend
           ,
           is
           ,
           That
           the
           Being
           whose
           existence
           we
           have
           been
           endeavouring
           to
           evince
           is
           good
           ,
           as
           that
           imports
           a
           ready
           inclination
           of
           will
           to
           communicate
           unto
           others
           what
           may
           be
           good
           to
           them
           ;
           creating
           first
           its
           own
           object
           ,
           and
           then
           issuing
           forth
           to
           it
           in
           acts
           of
           free
           beneficence
           ,
           
           sutable
           to
           the
           nature
           of
           every
           thing
           created
           by
           it
           .
           Which
           though
           it
           be
           the
           primary
           or
           first
           thing
           carried
           in
           the
           notion
           of
           this
           goodness
           .
           Yet
           because
           that
           inclination
           is
           not
           otherwise
           good
           ,
           than
           as
           it
           consists
           with
           holiness
           ,
           justice
           and
           Truth
           ;
           These
           therefore
           may
           be
           esteemed
           secondarily
           ,
           at
           least
           ,
           to
           belong
           to
           it
           ,
           as
           inseparable
           qualifications
           thereof
           .
        
         
           Wherefore
           it
           is
           not
           a
           meerly
           natural
           ,
           and
           necessary
           emanation
           we
           here
           intend
           ,
           that
           prevents
           any
           act
           or
           exercise
           of
           counsel
           or
           design
           ;
           which
           would
           no
           way
           consist
           with
           the
           liberty
           of
           the
           Divine
           will
           :
           And
           would
           make
           the
           Deity
           as
           well
           a
           
             necessary
             Agent
          
           ,
           as
           a
           
             necessary
             Being
          
           ;
           Yea
           ,
           and
           would
           therefore
           make
           all
           the
           creatures
           meerly
           natural
           and
           necessary
           emanations
           ;
           and
           so
           destroy
           the
           distinction
           of
           necessary
           and
           contingent
           Beings
           .
           And
           ,
           by
           consequence
           ,
           bid
           fair
           to
           the
           making
           all
           things
           God.
           It
           would
           infer
           not
           only
           the
           eternity
           of
           the
           world
           ,
           but
           would
           seem
           to
           infer
           either
           the
           absolute
           infinity
           of
           it
           ,
           or
           the
           perfection
           of
           it
           ,
           and
           of
           every
           creature
           in
           it
           ,
           to
           that
           degree
           ,
           as
           that
           nothing
           could
           be
           more
           perfect
           in
           its
           own
           kind
           than
           it
           is
           ;
           or
           would
           infer
           the
           finiteness
           of
           the
           Divine
           Being
           .
           For
           it
           would
           make
           
             what
             he
             hath
             done
          
           the
           adequate
           measure
           of
           
             what
             he
             can
             do
          
           .
           And
           would
           make
           all
           his
           administrations
           necessary
           ,
           yea
           ,
           and
           all
           the
           actions
           of
           men
           ,
           and
           consequently
           take
           away
           all
           Law
           and
           Government
           out
           of
           the
           world
           ,
           and
           all
           measures
           of
           right
           and
           wrong
           ,
           and
           make
           all
           punitive
           justice
           barbarous
           cruelty
           .
           And
           consequently
           give
           us
           a
           notion
           of
           goodness
           
           at
           length
           plainly
           inconsistent
           with
           it self
           .
        
         
           All
           this
           is
           provided
           against
           by
           our
           having
           first
           asserted
           the
           Wisdom
           of
           that
           Being
           ,
           whereunto
           we
           also
           attribute
           goodness
           .
           Which
           guides
           all
           the
           issues
           of
           it
           according
           to
           those
           measures
           or
           rules
           which
           the
           essential
           rectitude
           of
           the
           Divine
           will
           gives
           ,
           or
           rather
           is
           ,
           unto
           it
           .
           Whereby
           also
           a
           foundation
           is
           laid
           of
           answering
           such
           cavils
           against
           the
           Divine
           Goodness
           ,
           as
           they
           are
           apt
           to
           raise
           to
           themselves
           ,
           who
           are
           wont
           to
           magnifie
           this
           attribute
           to
           the
           suppression
           of
           others
           .
           Which
           is
           indeed
           ,
           in
           the
           end
           ,
           to
           magnifie
           it
           to
           nothing
           .
        
         
           And
           such
           goodness
           needs
           no
           other
           demonstration
           than
           the
           visible
           instances
           and
           effects
           we
           have
           of
           it
           ,
           in
           the
           creation
           and
           conservation
           of
           this
           world
           ;
           and
           particularly
           ,
           in
           his
           large
           munificent
           bounty
           and
           kindness
           towards
           man
           ,
           whereof
           his
           designing
           him
           for
           his
           Temple
           ,
           and
           residence
           ,
           will
           be
           a
           full
           and
           manifest
           proof
           .
        
         
           And
           of
           all
           this
           ,
           his
           own
           self-sufficient
           fulness
           leaves
           it
           impossible
           to
           us
           to
           imagine
           another
           reason
           ,
           than
           the
           delight
           he
           takes
           in
           dispensing
           his
           own
           free
           and
           large
           communications
           .
           Besides
           ,
           that
           when
           we
           see
           some
           semblances
           and
           imitations
           of
           this
           goodness
           ▪
           in
           the
           natures
           of
           some
           men
           ,
           which
           we
           are
           sure
           are
           not
           nothing
           ,
           they
           must
           needs
           proceed
           from
           something
           ,
           and
           have
           some
           fountain
           and
           original
           ,
           which
           can
           be
           no
           other
           than
           the
           common
           cause
           and
           Author
           of
           all
           things
           .
           In
           whom
           ,
           therefore
           ,
           this
           goodness
           doth
           firstly
           and
           most
           perfectly
           reside
           .
        
      
       
         
         
           CHAP.
           IV.
           
        
         
           
             
               Generally
               all
               supposable
               perfection
               ,
               asserted
               of
               this
               Being
               ,
               where
               ,
            
             First
             ,
             a
             Being
             absolutely
             perfect
             ,
             
               is
               endeavoured
               to
               be
               evinced
               from
               the
               (
               already
               proved
               )
               necessary
               Being
               .
               Which
               is
               shewn
               to
               import
               ,
               in
               the
               general
               ,
            
             The
             utmost
             fulness
             of
             Being
             .
             
               Also
               divers
               things
               ,
               in
               particular
               that
               tend
               to
               evince
               that
               general
               .
               As
               that
               it
               is
               ,
               at
               the
               remotest
               distance
               from
               no
            
             Being
             .
             
               Most
               purely
               actual
               .
               Most
               abstracted
               Being
               .
               The
               productive
               and
               conserving
               cause
               of
               all
               things
               else
               .
               Undiminishable
               .
               Uncapable
               of
               addition
               .
               Secondly
               ,
               hence
               is
               more
               expresly
               deduced
               the
               infiniteness
               of
               this
               Being
               .
               An
               enquiry
               whether
               it
               be
               possible
               the
               Creature
               can
               be
               actually
               infinite
               ?
               Difficulties
               concerning
               the
               absolute
               fulness
               ,
               and
               Infiniteness
               of
               God
               considered
               .
            
             2.
             
             
               The
               onliness
               of
               his
               Being
               .
               The
               Trinity
               not
               thereby
               excluded
               .
            
          
        
         
           SOme
           account
           hath
           been
           thus
           far
           given
           of
           
           that
           Being
           ,
           whereunto
           we
           have
           been
           designing
           to
           assert
           the
           honour
           of
           a
           Temple
           .
           Each
           of
           the
           particulars
           having
           been
           severally
           insisted
           on
           ,
           that
           concur
           to
           make
           up
           
             that
             notion
          
           of
           this
           Being
           ,
           which
           was
           at
           first
           laid
           down
           .
           And
           more
           largely
           ,
           what
           hath
           been
           more
           oppos'd
           ,
           by
           persons
           of
           an
           atheistical
           or
           irreligious
           temper
           .
           But
           ,
           because
           in
           that
           forementioned
           account
           of
           God
           ,
           there
           was
           added
           to
           the
           particulars
           
           there
           enumerated
           (
           out
           of
           a
           just
           consciousness
           of
           humane
           inability
           to
           comprehend
           every
           thing
           that
           may
           possibly
           belong
           to
           him
           )
           this
           general
           suppliment
           .
        
         
           
             [
             That
             all
             other
             supposable
             excellencies
             whatsoever
             do
             in
             the
             highest
             perfection
             appertain
             also
             originally
             ,
             unto
             this
             Being
             ]
          
           It
           is
           requisite
           that
           somewhat
           be
           said
           concerning
           this
           addition
           .
           Especially
           in
           as
           much
           as
           it
           comprehends
           in
           it
           ,
           or
           may
           infer
           ,
           somethings
           (
           not
           yet
           expresly
           mentioned
           )
           which
           may
           be
           thought
           necessary
           to
           the
           evincing
           the
           reasonableness
           of
           Religion
           ,
           or
           our
           self-dedication
           as
           a
           Temple
           to
           him
           .
        
         
           For
           instance
           ,
           it
           may
           possibly
           be
           alledged
           ,
           that
           ,
           if
           it
           were
           admitted
           there
           is
           somewhat
           that
           is
           eternal
           ,
           uncaused
           ,
           independent
           ,
           necessarily
           existent
           ,
           that
           is
           self-active
           ,
           living
           ,
           powerful
           ,
           wise
           ,
           and
           good
           .
           Yet
           all
           this
           will
           not
           infer
           upon
           us
           an
           universal
           obligation
           to
           Religion
           ,
           unless
           it
           can
           also
           be
           evinced
           .
        
         
           1.
           
           That
           this
           Being
           is
           every
           way
           sufficient
           to
           supply
           and
           satisfie
           all
           our
           real
           wants
           and
           just
           desires
           .
        
         
           2.
           
           And
           that
           this
           Being
           is
           
             but
             one
          
           ,
           and
           so
           that
           all
           be
           at
           a
           certainty
           where
           their
           Religion
           ought
           to
           terminate
           .
           And
           that
           the
           worship
           of
           every
           Temple
           must
           concenter
           and
           meet
           in
           the
           same
           object
           .
        
         
           Now
           the
           eviction
           of
           an
           
             absolutely
             perfect
             Being
          
           would
           include
           each
           of
           these
           ;
           and
           answer
           both
           the
           purposes
           which
           may
           seem
           hitherto
           not
           so
           fully
           satisfied
           .
           It
           is
           therefore
           requisite
           that
           we
           endeavour
        
         
         
           First
           ,
           to
           shew
           that
           the
           Being
           hitherto
           described
           is
           
             absolutely
             or
             every
             way
             perfect
          
           .
        
         
           Secondly
           ,
           To
           deduce
           ,
           from
           the
           same
           grounds
           ,
           the
           absolute
           infinity
           ,
           and
           the
           unity
           (
           or
           the
           onliness
           )
           thereof
           .
        
         
           And
           for
           the
           former
           part
           of
           this
           undertaking
           ,
           
           It
           must
           be
           acknowledged
           
             absolute
             or
             universal
             perfection
          
           ,
           cannot
           be
           pretended
           to
           have
           been
           exprest
           in
           any
           or
           in
           all
           the
           works
           of
           God
           together
           .
           Neither
           
             in
             number
          
           ,
           for
           ought
           we
           know
           (
           for
           as
           we
           cannot
           conceive
           ,
           nor
           consequently
           speak
           of
           Divine
           perfections
           ,
           but
           under
           the
           notion
           of
           many
           ,
           whatsoever
           their
           real
           identity
           may
           be
           ,
           so
           we
           do
           not
           know
           ,
           but
           that
           within
           the
           compass
           of
           universal
           perfection
           ,
           there
           may
           be
           some
           particular
           ones
           of
           which
           there
           is
           no
           footstep
           in
           the
           creation
           ,
           and
           whereof
           we
           have
           never
           formed
           any
           thought
           .
           )
           Nor
           (
           more
           certainly
           )
           
             in
             degree
          
           ;
           For
           surely
           the
           world
           ,
           and
           the
           particular
           creatures
           in
           it
           ,
           are
           not
           so
           perfect
           in
           correspondence
           to
           those
           attributes
           of
           its
           great
           Architect
           which
           we
           have
           mentioned
           ,
           viz.
           his
           Power
           ,
           Wisdom
           ,
           and
           Goodness
           ,
           as
           he
           might
           have
           made
           them
           ,
           if
           he
           had
           pleased
           .
           And
           indeed
           ,
           to
           say
           the
           world
           were
           absolutely
           and
           universally
           perfect
           ,
           were
           to
           make
           that
           God.
           
        
         
           Wherefore
           it
           must
           also
           be
           acknowledged
           that
           an
           
             absolutely
             perfect
             Being
          
           cannot
           be
           immediately
           demonstrated
           from
           its
           effects
           ,
           as
           whereto
           they
           neither
           do
           ,
           nor
           is
           it
           within
           the
           capacity
           of
           created
           nature
           that
           they
           can
           ,
           adequately
           ,
           correspond
           .
           Whence
           therefore
           ,
           all
           
           that
           can
           be
           done
           for
           the
           evincing
           of
           the
           
             absolute
             and
             universal
             perfection
          
           of
           God
           ,
           must
           be
           in
           some
           other
           way
           or
           method
           of
           discourse
           .
        
         
           And
           though
           it
           be
           acknowledged
           that
           it
           cannot
           be
           immediately
           evidenced
           from
           the
           Creation
           ,
           yet
           it
           is
           to
           be
           hoped
           that
           mediately
           it
           may
           .
           For
           from
           thence
           (
           as
           we
           have
           seen
           )
           a
           necessary
           self-originate
           Being
           ,
           such
           as
           hath
           been
           described
           ,
           is
           with
           the
           greatest
           certainty
           to
           be
           concluded
           ;
           and
           ,
           from
           thence
           ,
           if
           we
           attentively
           consider
           ,
           we
           shall
           be
           led
           to
           an
           absolutely
           perfect
           one
           .
           That
           is
           ,
           since
           we
           have
           the
           same
           certainty
           of
           such
           a
           
             necessary
             self-originate
             Being
          
           as
           we
           have
           that
           there
           is
           any
           thing
           existent
           at
           all
           .
           If
           we
           seriously
           weigh
           what
           kind
           of
           Being
           this
           must
           needs
           be
           ,
           or
           what
           its
           notion
           must
           import
           ,
           above
           what
           hath
           been
           already
           evinced
           :
           We
           shall
           not
           be
           found
           ,
           in
           this
           way
           ,
           much
           to
           fall
           short
           of
           our
           present
           aim
           (
           though
           we
           have
           also
           other
           evidence
           that
           may
           be
           produced
           in
           its
           own
           fitter
           place
           .
           )
        
         
           Here
           therefore
           let
           us
           a
           while
           make
           a
           stand
           ,
           and
           more
           distinctly
           consider
           how
           far
           we
           are
           already
           advanced
           ,
           that
           we
           may
           ,
           with
           the
           better
           order
           and
           advantage
           ,
           make
           our
           further
           progress
           .
        
         
           These
           two
           things
           then
           are
           already
           evident
           .
        
         
           [
           First
           ,
           That
           there
           is
           a
           necessary
           Being
           that
           hath
           been
           eternally
           of
           it self
           ,
           without
           dependence
           upon
           any
           thing
           ,
           either
           as
           a
           productive
           or
           conserving
           cause
           .
           And
           of
           it self
           full
           of
           activity
           and
           vital
           energy
           ,
           so
           as
           to
           be
           a
           productive
           and
           sustaining
           cause
           to
           other
           things
           .
           ]
        
         
         
           Of
           this
           any
           the
           most
           confused
           and
           indistinct
           view
           of
           this
           world
           ,
           or
           a
           meer
           taking
           notice
           ,
           that
           there
           is
           any
           thing
           in
           Being
           ,
           that
           lives
           and
           moves
           ,
           and
           withal
           that
           alters
           and
           changes
           ,
           (
           which
           it
           is
           impossible
           the
           necessary
           Being
           it self
           should
           do
           )
           cannot
           but
           put
           us
           out
           of
           doubt
           .
        
         
           Secondly
           ,
           ]
           That
           this
           necessary
           self-originate
           ,
           vital
           ,
           active
           Being
           hath
           very
           vast
           Power
           ,
           admirable
           Wisdom
           ,
           and
           most
           free
           and
           large
           goodness
           belonging
           to
           it
           .
           ]
           And
           of
           this
           ,
           our
           nearer
           and
           more
           deliberate
           view
           and
           contemplation
           of
           the
           world
           do
           equally
           ascertain
           us
           .
           For
           of
           these
           things
           we
           find
           the
           manifest
           prints
           and
           footsteps
           in
           it
           .
           Yea
           ,
           we
           find
           the
           (
           derived
           )
           things
           themselves
           
             [
             Power
             ,
             Wisdom
             ,
             Goodness
             ]
          
           in
           the
           creatures
           .
           And
           we
           are
           most
           assured
           they
           have
           not
           sprung
           from
           nothing
           ;
           nor
           from
           any
           thing
           that
           had
           them
           not
           .
           And
           that
           which
           originally
           had
           them
           ,
           or
           was
           their
           first
           fountain
           must
           have
           them
           necessarily
           ,
           and
           essentially
           (
           together
           with
           whatsoever
           else
           belongs
           to
           its
           Being
           )
           in
           and
           of
           it self
           .
           So
           that
           the
           asserting
           of
           any
           other
           necessary
           being
           that
           is
           in
           it self
           destitute
           of
           these
           things
           ,
           signifies
           no
           more
           towards
           the
           giving
           any
           account
           how
           these
           things
           came
           to
           be
           in
           the
           world
           ,
           than
           if
           no
           Being
           ,
           necessarily
           existing
           ,
           were
           asserted
           at
           all
           .
           We
           are
           therefore
           ,
           by
           the
           exigency
           of
           the
           case
           it self
           ,
           constrained
           to
           acknowledge
           ,
           not
           only
           that
           there
           is
           a
           necessary
           Being
           ,
           but
           that
           there
           is
           such
           a
           one
           ,
           as
           could
           be
           ,
           and
           was
           the
           fountain
           and
           cause
           of
           all
           those
           several
           kinds
           and
           degrees
           
           of
           being
           and
           perfection
           that
           we
           take
           notice
           of
           in
           the
           world
           besides
           .
           Another
           sort
           of
           necessary
           Being
           should
           not
           only
           be
           asserted
           to
           no
           purpose
           ,
           there
           being
           nothing
           to
           be
           gained
           by
           it
           ,
           no
           imaginable
           use
           to
           be
           made
           of
           it
           ,
           as
           a
           principle
           that
           can
           serve
           any
           valuable
           end
           .
           (
           For
           suppose
           such
           a
           thing
           as
           necessary
           matter
           ,
           it
           will
           as
           hath
           been
           shewn
           be
           unalterable
           ;
           and
           therefore
           another
           sort
           of
           matter
           must
           be
           supposed
           besides
           it
           ,
           that
           may
           be
           the
           matter
           of
           the
           universe
           ,
           raised
           up
           out
           of
           nothing
           for
           that
           purpose
           ,
           unto
           which
           this
           so
           unwieldy
           and
           unmanagable
           an
           entity
           can
           never
           serve
           .
           )
           But
           also
           it
           will
           be
           impossible
           to
           be
           proved
           .
           No
           man
           can
           be
           taken
           with
           any
           plausible
           thew
           of
           reason
           to
           make
           it
           out
           .
           Yea
           ,
           and
           much
           may
           be
           said
           (
           I
           conceive
           with
           convincing
           evidence
           )
           against
           it
           .
           As
           may
           perhaps
           be
           seen
           in
           the
           sequel
           of
           this
           discourse
           .
        
         
           In
           the
           mean
           time
           ,
           that
           there
           is
           ,
           however
           ,
           a
           necessary
           Being
           ,
           unto
           which
           all
           the
           perfections
           ,
           whereof
           we
           have
           any
           foot-steps
           or
           resemblances
           in
           the
           Creation
           ,
           do
           originally
           and
           essentially
           belong
           ,
           is
           undeniably
           evident
           .
        
         
           Now
           ,
           that
           we
           may
           proceed
           ,
           what
           can
           felfessentiate
           ,
           underived
           ,
           Power
           ,
           Wisdom
           ,
           Goodness
           be
           ,
           but
           most
           perfect
           Power
           ,
           Wisdom
           ,
           Goodness
           ?
           Or
           such
           as
           than
           which
           there
           can
           never
           be
           more
           perfect
           ?
        
         
           For
           ,
           since
           there
           can
           be
           no
           Wisdom
           ,
           Power
           ,
           or
           Goodness
           ,
           which
           is
           not
           either
           original
           and
           self-essentiate
           ,
           or
           derived
           and
           participated
           from
           thence
           ?
           Who
           sees
           not
           that
           the
           former
           
           must
           be
           the
           more
           perfect
           .
           Yea
           ;
           and
           that
           it
           comprehended
           all
           the
           other
           (
           as
           what
           was
           from
           it
           )
           in
           it self
           .
           And
           consequently
           that
           it
           is
           simply
           the
           most
           perfect
           ?
           And
           the
           reason
           will
           be
           the
           same
           ,
           concerning
           any
           other
           perfection
           ,
           the
           stamps
           and
           characters
           whereof
           we
           find
           signed
           upon
           the
           creatures
           .
        
         
           But
           that
           the
           Being
           unto
           which
           these
           belong
           is
           absolutely
           and
           universally
           perfect
           
             in
             every
             kind
          
           ,
           must
           be
           further
           evidenced
           by
           considering
           more
           at
           large
           the
           notion
           and
           import
           of
           
             such
             a
             self-originate
             necessary
             Being
          
           .
        
         
           Some
           indeed
           ,
           both
           more
           anciently
           ,
           *
           and
           of
           late
           have
           inverted
           this
           course
           ;
           and
           from
           the
           supposition
           of
           
             absolute
             perfection
          
           have
           gone
           about
           to
           infer
           
             necessity
             of
             existence
          
           ,
           as
           being
           contained
           in
           the
           Idaea
           of
           the
           former
           .
           But
           of
           this
           latter
           we
           are
           otherwise
           assured
           ,
           upon
           clearer
           and
           less
           exceptionable
           terms
           .
           And
           being
           so
           ,
           are
           to
           consider
           what
           improvement
           may
           be
           made
           of
           it
           to
           our
           present
           purpose
           .
        
         
           And
           in
           the
           general
           ,
           this
           seems
           manifestly
           imported
           in
           the
           notion
           of
           
             the
             necessary
             Being
          
           we
           have
           already
           evinced
           ,
           
             that
             it
             have
             in
             it
          
           (
           some
           way
           or
           other
           ,
           in
           what
           way
           there
           will
           be
           occasion
           to
           consider
           hereafter
           )
           the
           
             entire
             sum
          
           
           
             and
             utmost
             fulness
             of
             Being
          
           ,
           beyond
           which
           or
           without
           the
           compass
           whereof
           ,
           no
           perfection
           is
           conceivable
           ,
           or
           indeed
           (
           which
           is
           of
           the
           same
           import
           )
           nothing
           .
        
         
           Let
           it
           be
           observed
           that
           we
           pretend
           not
           to
           argue
           this
           from
           the
           bare
           terms
           
             necessary
             Being
          
           ,
           only
           ,
           but
           from
           hence
           ,
           
             that
             it
             is
             such
          
           ,
           as
           we
           have
           found
           it
           .
           Though
           indeed
           ,
           these
           very
           terms
           import
           not
           a
           little
           to
           this
           purpose
           .
           For
           that
           which
           
             is
             necessarily
          
           ,
           of
           it self
           ,
           without
           being
           beholden
           to
           
             any
             thing
          
           ,
           seems
           as
           good
           as
           
             all
             things
          
           ,
           and
           to
           contain
           in
           it self
           an
           immense
           fulness
           ;
           being
           indigent
           of
           nothing
           .
           Nor
           by
           indigence
           is
           here
           meant
           cravingness
           ,
           or
           a
           
             sense
             of
             want
          
           only
           ,
           in
           opposition
           whereto
           ,
           every
           good
           and
           virtuous
           man
           hath
           or
           may
           attain
           ,
           a
           sort
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           self-fulness
           and
           
             be
             satisfied
             from
             himself
          
           (
           which
           yet
           is
           a
           stamp
           of
           Divinity
           ,
           and
           a
           part
           of
           the
           image
           of
           God
           ,
           or
           such
           a
           participation
           of
           the
           Divine
           Nature
           ,
           as
           is
           agreeable
           to
           the
           state
           and
           condition
           of
           a
           creature
           ,
           )
           But
           we
           understand
           by
           it
           (
           what
           is
           naturally
           before
           that
           )
           
             want
             it self
          
           really
           ,
           and
           not
           in
           opinion
           (
           as
           the
           covetous
           is
           said
           to
           be
           poor
           .
           )
           On
           the
           other
           hand
           we
           here
           intend
           not
           a
           meerly
           rational
           (
           much
           less
           an
           imaginary
           )
           but
           a
           real
           self-fulness
           .
           And
           so
           we
           say
           ,
           what
           is
           of
           that
           nature
           ,
           that
           it
           is
           ,
           and
           subsists
           wholly
           ,
           and
           only
           of
           it self
           ,
           without
           depending
           on
           any
           other
           ,
           must
           owe
           this
           absoluteness
           ,
           to
           so
           peculiar
           an
           excellency
           of
           its
           own
           nature
           ,
           as
           we
           cannot
           well
           conceive
           to
           be
           less
           ,
           than
           whereby
           it
           comprehends
           in
           it self
           ,
           the
           most
           boundless
           and
           unlimited
           
           fulness
           of
           Being
           ,
           life
           ,
           power
           ,
           or
           whatsoever
           can
           be
           conceived
           under
           the
           name
           of
           a
           perfection
           .
           For
           taking
           notice
           of
           the
           existence
           of
           any
           thing
           whatsoever
           ,
           some
           reason
           must
           be
           assignable
           ,
           whence
           it
           is
           that
           this
           particular
           Being
           doth
           exist
           ?
           and
           hath
           such
           and
           such
           powers
           and
           properties
           belonging
           to
           it
           ,
           as
           do
           occur
           to
           our
           notice
           therein
           ?
           when
           we
           can
           now
           resolve
           its
           existence
           into
           some
           cause
           ,
           that
           put
           it
           into
           Being
           ,
           and
           made
           it
           what
           it
           is
           ;
           we
           cease
           so
           much
           to
           admire
           the
           thing
           ,
           how
           excellent
           soever
           it
           be
           ,
           and
           turn
           our
           admiration
           upon
           its
           cause
           ,
           concluding
           that
           to
           have
           all
           the
           perfection
           in
           it
           which
           we
           discern
           in
           the
           effect
           ,
           whatsoever
           unknown
           perfection
           (
           which
           we
           may
           suppose
           is
           very
           great
           )
           it
           may
           have
           besides
           .
           And
           upon
           this
           ground
           we
           are
           led
           ,
           when
           we
           behold
           the
           manifold
           excellencies
           that
           lie
           dispers'd
           among
           particular
           Beings
           ,
           in
           this
           universe
           ,
           with
           the
           glory
           of
           the
           whole
           ,
           resulting
           thence
           ,
           to
           resolve
           their
           existence
           into
           a
           common
           cause
           ,
           which
           we
           design
           by
           the
           name
           of
           God.
           And
           now
           considering
           him
           as
           a
           wise
           Agent
           ,
           (
           which
           hath
           been
           proved
           )
           and
           consequently
           a
           free
           one
           ,
           that
           acted
           not
           from
           any
           necessity
           of
           nature
           ,
           but
           his
           meer
           good
           pleasure
           herein
           ,
           we
           will
           not
           only
           conclude
           him
           to
           have
           all
           that
           perfection
           and
           excellency
           in
           him
           ,
           which
           we
           find
           him
           to
           have
           display'd
           in
           so
           vast
           and
           glorious
           a
           work
           ;
           but
           will
           readily
           believe
           him
           (
           supposing
           we
           have
           admitted
           a
           conviction
           concerning
           what
           hath
           been
           discoursed
           before
           )
           to
           have
           a
           most
           unconceivable
           treasure
           of
           hidden
           excellency
           and
           
           perfection
           in
           him
           ,
           that
           is
           not
           represented
           to
           our
           view
           in
           this
           work
           of
           his
           .
           And
           account
           ,
           that
           ,
           he
           who
           could
           do
           all
           this
           which
           we
           see
           is
           done
           ,
           could
           do
           unspeakably
           more
           .
           For
           though
           ,
           speaking
           of
           natural
           and
           necessitated
           Agents
           ,
           which
           always
           act
           to
           their
           uttermost
           ,
           it
           would
           be
           absurd
           to
           argue
           from
           their
           having
           done
           some
           lesser
           thing
           ,
           to
           their
           power
           of
           doing
           somewhat
           that
           is
           much
           greater
           .
           Yet
           as
           to
           free
           Agents
           ,
           that
           can
           choose
           their
           own
           act
           ,
           and
           guide
           themselves
           by
           wisdom
           and
           judgment
           therein
           ,
           the
           matter
           is
           not
           so
           :
           As
           when
           some
           great
           Prince
           bestows
           a
           rich
           largess
           upon
           some
           mean
           person
           ,
           especially
           that
           deserved
           nothing
           from
           him
           ,
           or
           was
           recommended
           by
           nothing
           to
           his
           royal
           favour
           ,
           besides
           his
           poverty
           and
           misery
           ;
           we
           justly
           take
           it
           for
           a
           very
           significant
           demonstration
           of
           that
           princely
           munificence
           ,
           and
           bounty
           ,
           which
           would
           encline
           him
           to
           do
           much
           greater
           things
           ,
           when
           he
           should
           see
           a
           proportionable
           cause
           .
        
         
           But
           now
           ,
           if
           taking
           notice
           of
           the
           excellencies
           that
           appear
           in
           caused
           Beings
           ,
           and
           enquiring
           how
           they
           come
           to
           exist
           and
           be
           what
           they
           are
           ,
           we
           resolve
           all
           into
           their
           cause
           ;
           which
           ,
           considering
           as
           perfectly
           free
           and
           arbitrary
           in
           all
           his
           communications
           ;
           We
           do
           thence
           rationally
           conclude
           ,
           that
           if
           he
           had
           thought
           fit
           ,
           he
           could
           have
           made
           a
           much
           more
           pompous
           display
           of
           himself
           ;
           and
           that
           there
           is
           in
           him
           ,
           besides
           what
           appears
           ,
           a
           vast
           and
           most
           abundant
           store
           of
           undiscovered
           perfection
           .
        
         
         
           When
           next
           ,
           we
           turn
           our
           enquiry
           and
           contemplation
           ,
           more
           entirely
           ,
           upon
           the
           cause
           .
           And
           bethink
           our selves
           :
           But
           how
           came
           he
           to
           exist
           and
           be
           what
           he
           is
           ?
           Finding
           this
           cannot
           be
           refunded
           upon
           any
           superiour
           cause
           ;
           And
           our
           utmost
           enquiry
           can
           admit
           of
           no
           other
           result
           ,
           but
           this
           ,
           
             that
             he
             is
             of
             himself
             what
             he
             is
             .
          
           We
           will
           surely
           say
           then
           ,
           he
           is
           
             all
             in
             all
          
           .
           And
           that
           perfection
           ,
           which
           before
           we
           judged
           vastly
           great
           ,
           we
           will
           now
           conclude
           
             alltogether
             absolute
          
           ,
           and
           such
           beyond
           which
           no
           greater
           can
           be
           thought
           .
        
         
           Adding
           I
           say
           to
           what
           pre-conceptions
           we
           had
           of
           his
           greatness
           ,
           from
           the
           works
           which
           we
           see
           have
           been
           done
           by
           him
           (
           for
           why
           should
           we
           lose
           any
           ground
           we
           might
           esteem
           our selves
           to
           have
           gain'd
           before
           ?
           )
           the
           consideration
           of
           of
           this
           necessary
           self-subsistence
           :
           And
           that
           no
           other
           reason
           is
           assignable
           of
           his
           being
           what
           he
           is
           ,
           but
           the
           peculiar
           and
           incommunicable
           excellency
           of
           his
           own
           nature
           .
           Whereby
           he
           was
           not
           only
           able
           to
           make
           such
           a
           world
           ,
           but
           did
           possess
           eternally
           and
           invariably
           in
           himself
           all
           that
           he
           is
           and
           hath
           :
           We
           cannot
           conceive
           that
           all
           to
           be
           less
           than
           absolutely
           universal
           ,
           and
           comprehensive
           of
           whatsoever
           can
           lie
           within
           the
           whole
           compass
           of
           Being
           .
        
         
           For
           when
           we
           find
           that
           among
           all
           other
           Beings
           (
           which
           is
           most
           certainly
           true
           not
           only
           of
           actual
           ,
           but
           all
           possible
           Beings
           also
           )
           how
           perfect
           soever
           they
           are
           or
           may
           be
           in
           their
           own
           kinds
           ;
           none
           of
           them
           ,
           nor
           all
           of
           them
           together
           ,
           are
           ,
           erver
           can
           be
           ,
           of
           that
           perfection
           ,
           as
           to
           be
           of
           
           themselves
           ,
           without
           dependence
           on
           somewhat
           else
           ,
           as
           their
           productive
           ,
           yea
           and
           sustaining
           cause
           ;
           we
           see
           ,
           besides
           that
           their
           cause
           hath
           all
           the
           perfection
           ,
           some
           way
           ,
           in
           it
           that
           is
           to
           be
           found
           in
           them
           all
           :
           There
           is
           also
           that
           appropriate
           perfection
           belonging
           thereto
           ,
           that
           it
           could
           be
           ;
           and
           eternally
           is
           (
           yea
           and
           could
           not
           but
           be
           )
           only
           of
           it self
           ,
           by
           the
           underived
           and
           incommunicable
           excellency
           of
           its
           own
           Being
           .
           And
           surely
           ,
           what
           includes
           in
           it
           all
           the
           perfection
           of
           all
           actual
           and
           possible
           Beings
           ,
           besides
           its
           own
           (
           for
           there
           is
           nothing
           possible
           which
           some
           cause
           ,
           yea
           and
           even
           this
           ,
           cannot
           produce
           )
           &
           unconceivably
           more
           ;
           must
           needs
           be
           absolutely
           and
           every
           way
           perfect
           .
           Of
           all
           which
           perfections
           this
           is
           the
           radical
           one
           ,
           that
           belongs
           to
           this
           common
           Cause
           and
           Author
           of
           all
           things
           ,
           that
           he
           is
           
             necessarily
             ,
             and
             only
             self-subsisting
          
           .
           For
           if
           this
           high
           Prerogative
           in
           point
           of
           Being
           had
           been
           wanting
           ,
           nothing
           at
           all
           had
           ever
           been
           .
           Therefore
           we
           attribute
           to
           God
           the
           greatest
           thing
           that
           can
           be
           said
           or
           thought
           ,
           (
           and
           not
           what
           is
           wholly
           divers
           from
           all
           other
           perfection
           ,
           but
           which
           contains
           all
           others
           in
           it
           )
           when
           we
           affirm
           of
           him
           that
           
             he
             is
             necessarily
             of
             himself
          
           .
           For
           ,
           though
           when
           we
           have
           bewildered
           and
           lost
           our selves
           (
           as
           we
           soon
           may
           )
           in
           the
           contemplation
           of
           this
           amazing
           subject
           ,
           we
           readily
           indulge
           our
           wearied
           minds
           the
           case
           and
           liberty
           of
           resolving
           this
           high
           excellency
           of
           self
           or
           necessary
           existence
           in
           a
           meer
           negation
           ,
           and
           say
           that
           we
           mean
           by
           it
           nothing
           else
           ,
           than
           that
           he
           was
           not
           from
           another
           :
           Yet
           surely
           if
           we
           
           would
           take
           some
           pains
           with
           our selves
           ,
           and
           keep
           our
           slothful
           shifting
           thoughts
           to
           some
           exercise
           in
           this
           matter
           ;
           though
           we
           can
           never
           comprehend
           that
           vast
           fulness
           of
           perfection
           which
           is
           imported
           in
           it
           (
           for
           it
           were
           not
           what
           we
           plead
           for
           ,
           if
           we
           could
           comprehend
           it
           .
           )
           Yet
           we
           should
           soon
           see
           and
           confess
           ,
           that
           it
           contains
           unspeakably
           more
           than
           a
           negation
           ,
           even
           some
           great
           thing
           that
           is
           so
           much
           beyond
           our
           thoughts
           ,
           that
           we
           shall
           reckon
           we
           have
           said
           but
           a
           little
           in
           saying
           we
           cannot
           conceive
           it
           .
           And
           that
           ,
           when
           we
           have
           stretcht
           our
           understandings
           to
           the
           utmost
           of
           their
           line
           and
           measure
           ,
           though
           we
           may
           suppose
           our selves
           to
           have
           conceived
           a
           great
           deal
           ,
           there
           is
           infinitely
           more
           that
           we
           conceive
           not
           .
        
         
           Wherefore
           that
           is
           a
           sober
           and
           most
           important
           truth
           which
           is
           occasionally
           drawn
           forth
           (
           as
           is
           supposed
           )
           from
           the
           so
           admired
           
             D.
             Cartes
          
           ,
           by
           the
           urgent
           objections
           of
           this
           very
           acute
           (
           friendly
           )
           adversary
           ,
           
             That
             the
             inexhaustible
          
           
           
             power
             of
             God
             is
             the
             reason
             for
             which
             he
             needed
             no
             cause
             ;
             And
             that
             since
             that
             unexhausted
             power
             ,
             or
             the
             immensity
             of
             his
             essence
             is
             most
             highly
             positive
             ,
          
           therefore
           he
           may
           be
           said
           to
           be
           of
           himself
           positively
           ,
           
             i.
             e.
          
           not
           as
           if
           he
           did
           ever
           by
           any
           positive
           efficiency
           cause
           himself
           (
           which
           is
           most
           manifestly
           impossible
           )
           but
           that
           the
           positive
           excellency
           of
           his
           own
           being
           was
           such
           ,
           as
           could
           never
           need
           ,
           nor
           admit
           of
           being
           caused
           .
        
         
           And
           that
           seems
           highly
           eternal
           (
           which
           is
           so
           
           largely
           insisted
           on
           by
           Doctor
           Jackson
           and
           divers
           
           others
           )
           that
           what
           is
           without
           cause
           must
           also
           be
           without
           limit
           of
           being
           .
           Because
           all
           limitation
           proceeds
           from
           the
           cause
           of
           a
           thing
           ,
           which
           imparted
           to
           it
           so
           much
           and
           no
           more
           ;
           which
           argument
           ,
           though
           it
           seem
           neglected
           by
           
             Des
             Cartes
          
           ,
           and
           is
           opposed
           by
           his
           Antagonist
           :
           Yet
           I
           cannot
           but
           judge
           that
           the
           longer
           one
           meditates
           the
           less
           he
           shall
           understand
           ,
           how
           any
           thing
           can
           be
           limited
           
             ad
             intra
          
           or
           from
           it self
           ,
           &c.
           As
           the
           Author
           of
           the
           
             Tentam.
             Phys.
             Theol.
          
           speaks
           .
        
         
           But
           that
           we
           may
           entertain
           our selves
           with
           some
           more
           particular
           considerations
           of
           
             this
             necessary
             Being
          
           ;
           which
           may
           evince
           that
           general
           assertion
           of
           
             its
             absolute
             plenitude
             or
             fulness
             of
             essence
             .
          
           It
           appears
           to
           be
           such
        
         
           As
           is
           ,
           first
           ,
           at
           the
           greatest
           imaginable
           distance
           from
           non-entity
           .
           For
           what
           can
           be
           at
           a
           
           greater
           ,
           than
           that
           
             which
             is
             necessarily
          
           ?
           which
           signifies
           as
           much
           as
           
             whereto
             not
             to
             be
             is
             utterly
             impossible
             .
          
           Now
           an
           utter
           impossibility
           not
           to
           be
           ,
           or
           the
           uttermost
           distance
           from
           no
           Being
           ,
           seems
           plainly
           to
           imply
           the
           absolute
           plenitude
           of
           all
           Being
           .
           And
           ,
           if
           here
           it
           be
           said
           that
           ,
           
             to
             be
             necessarily
          
           ,
           and
           
             of
             it self
          
           ,
           needs
           be
           understood
           to
           import
           no
           more
           than
           a
           firm
           possession
           of
           
             that
             being
             which
             a
             thing
             hath
             ,
          
           be
           it
           never
           so
           scant
           or
           minute
           a
           portion
           of
           being
           .
           I
           answer
           ,
           without
           insisting
           upon
           the
           ambiguity
           of
           the
           words
           
             to
             be
          
           it
           seems
           ,
           indeed
           so
           ;
           If
           we
           measure
           the
           signification
           of
           this
           expression
           by
           its
           first
           and
           more
           obvious
           appearance
           .
           But
           if
           you
           consider
           the
           matter
           more
           narrowly
           ,
           you
           will
           find
           
           here
           is
           also
           signified
           
             the
             nature
             and
             kind
             of
             the
             Being
             possessed
             ,
          
           as
           well
           as
           the
           
             manner
             of
             possession
             ,
             viz.
          
           that
           it
           is
           a
           Being
           of
           so
           excellent
           and
           noble
           a
           kind
           ,
           as
           that
           it
           can
           subsist
           alone
           without
           being
           beholden
           :
           which
           is
           so
           great
           an
           excellency
           as
           that
           it
           manifestly
           comprehends
           all
           other
           ,
           or
           is
           the
           foundation
           of
           all
           that
           can
           be
           conceived
           besides
           .
           Which
           they
           that
           fondly
           dream
           of
           necessary
           matter
           ,
           not
           considering
           ,
           unwarily
           make
           one
           single
           atom
           a
           more
           excellent
           thing
           ,
           than
           the
           whole
           frame
           of
           heaven
           and
           earth
           .
           That
           being
           supposed
           simply
           necessary
           ,
           this
           the
           meerest
           piece
           of
           hap-hazard
           ,
           the
           strangest
           chance
           imaginable
           ,
           and
           beyond
           what
           any
           but
           themselves
           could
           ever
           have
           imagined
           .
           And
           which
           being
           considered
           ,
           would
           give
           us
           to
           understand
           ,
           that
           no
           minute
           or
           finite
           being
           can
           be
           necessarily
           .
        
         
           And
           hence
           we
           may
           see
           what
           it
           is
           to
           be
           nearer
           ,
           or
           at
           a
           further
           distance
           from
           not-being
           .
        
         
           For
           these
           things
           that
           came
           contingently
           into
           being
           ,
           or
           at
           the
           pleasure
           of
           a
           free
           cause
           ,
           have
           all
           but
           a
           finite
           and
           limited
           being
           ,
           whereof
           ,
           some
           ,
           having
           a
           smaller
           portion
           of
           being
           than
           others
           ,
           approach
           so
           much
           the
           nearer
           to
           not-being
           .
           Proportionably
           ,
           what
           hath
           its
           being
           necessarily
           and
           of
           it self
           ,
           is
           at
           the
           farthest
           distance
           from
           no-being
           ,
           as
           comprehending
           all
           being
           in
           it self
           .
           Or
           ,
           to
           borrow
           the
           expressions
           ,
           of
           an
           elegant
           Writer
           ,
           translated
           into
           our
           own
           Language
           ,
           
             We
             have
             much
             more
             non-essence
             than
             essence
             ;
             If
             we
             have
             the
             essence
             of
             a
             
             man
             ,
             yet
             not
             of
             the
             Heavens
             ,
             or
             of
             Angels
             .
             
             We
             are
             confined
             and
             limited
             within
             a
             particular
             essence
             ,
             but
             God
             
               who
               is
               what
               he
               is
            
             comprehendeth
             all
             possible
             essences
             .
          
        
         
           Nor
           is
           this
           precariously
           spoken
           ,
           or
           ,
           as
           what
           may
           be
           hoped
           to
           be
           granted
           upon
           courtesie
           .
           But
           let
           the
           matter
           be
           rigidly
           examined
           and
           discussed
           ,
           and
           the
           certain
           truth
           of
           it
           will
           most
           evidently
           appear
           .
           For
           if
           any
           thing
           be
           ,
           
             in
             this
             sense
          
           ,
           remoter
           than
           other
           from
           no-Being
           ,
           it
           must
           either
           be
           ,
           
             what
             is
             necessarily
             of
             it self
          
           ,
           or
           
             what
             is
             contingently
             at
             the
             pleasure
             of
             the
             other
             .
          
           But
           since
           nothing
           is
           ,
           besides
           that
           self-originate
           necessary
           Being
           ,
           but
           what
           was
           from
           it
           ;
           and
           nothing
           from
           it
           but
           what
           was
           within
           its
           productive
           power
           ;
           it
           's
           plain
           all
           that
           ,
           with
           its
           own
           Being
           ,
           was
           contained
           in
           it
           .
           And
           therefore
           ,
           even
           in
           that
           sense
           ,
           it
           is
           at
           the
           greatest
           distance
           from
           no-Being
           ;
           as
           comprehending
           the
           utmost
           fulness
           of
           Being
           in
           it self
           ,
           and
           consequently
           absolute
           perfection
           .
           Which
           will
           yet
           further
           appear
           ,
           in
           what
           follows
           .
           We
           therefore
           add
           ,
        
         
           That
           necessary
           Being
           is
           most
           unmixed
           or
           
           
             purest
             Being
          
           .
           Without
           allay
           .
           That
           is
           pure
           which
           is
           full
           of
           it self
           .
           Purity
           is
           not
           here
           meant
           in
           a
           corporeal
           sense
           (
           which
           few
           will
           think
           )
           nor
           in
           the
           moral
           ;
           but
           as
           with
           Metaphysicians
           it
           signifies
           
             simplicity
             of
             essence
          
           .
           And
           in
           its
           present
           use
           is
           more
           especially
           intended
           to
           signifie
           that
           simplicity
           which
           is
           opposed
           to
           the
           composition
           of
           act
           ,
           and
           possibility
           .
           We
           say
           then
           that
           
             necessary
             Being
          
           imports
           
             purest
             actuality
          
           .
           Which
           is
           the
           ultimate
           and
           highest
           perfection
           of
           Being
           .
           
           For
           it
           signifies
           
             no
             remaining
             possibility
             ,
             yet
             unreplete
             ,
          
           or
           not
           fill'd
           up
           ,
           and
           consequently
           the
           fullest
           exuberancy
           and
           entire
           confluence
           of
           all
           Being
           ,
           as
           in
           its
           fountain
           and
           original
           scurce
           .
           We
           need
           not
           here
           look
           further
           to
           evince
           this
           than
           the
           native
           import
           of
           the
           very
           terms
           themselves
           ;
           necessity
           and
           possibility
           ;
           the
           latter
           whereof
           is
           not
           so
           fitly
           said
           to
           be
           excluded
           the
           former
           (
           as
           contingency
           is
           )
           but
           to
           be
           swallowed
           up
           of
           it
           ;
           as
           fulness
           takes
           up
           all
           the
           space
           which
           were
           otherwise
           nothing
           but
           vacuity
           or
           emptiness
           .
           It
           is
           plain
           then
           that
           necessary
           Being
           ,
           ingrosses
           all
           possible
           Being
           ,
           both
           that
           is
           ,
           and
           (
           for
           the
           same
           reason
           )
           that
           ever
           was
           so
           .
           For
           nothing
           can
           be
           or
           ever
           was
           in
           possibility
           to
           come
           into
           Being
           ,
           but
           what
           either
           must
           spring
           ,
           or
           hath
           sprung
           ,
           from
           the
           necessary
           self-subsisting
           Being
           .
        
         
           So
           that
           unto
           all
           that
           vast
           possibility
           ,
           a
           proportionable
           actuality
           of
           this
           Being
           must
           be
           understood
           to
           correspond
           .
           Else
           the
           other
           were
           not
           possible
           .
           For
           nothing
           is
           possible
           to
           be
           produced
           which
           is
           not
           within
           the
           actual
           productive
           power
           of
           the
           necessary
           Being
           .
           I
           say
           within
           its
           actual
           productive
           power
           ,
           for
           if
           its
           power
           for
           such
           production
           were
           not
           already
           actual
           ,
           it
           could
           never
           become
           so
           ,
           and
           so
           were
           none
           at
           all
           .
           Inasmuch
           as
           necessary
           being
           can
           never
           alter
           ,
           and
           consequently
           can
           never
           come
           actually
           to
           be
           ,
           what
           it
           ,
           already
           ,
           is
           not
           (
           upon
           which
           account
           it
           is
           truly
           said
           ,
           
             In
             aeternis
             posse
             &
             esse
             sunt
             idem
             .
             )
          
           Wherefore
           in
           it
           ,
           is
           nothing
           else
           but
           pure
           actuality
           ,
           as
           profound
           and
           vast
           ,
           
           as
           is
           the
           utmost
           possibility
           of
           all
           created
           or
           producible
           Being
           ,
           
             i.
             e.
          
           It
           can
           
             be
             nothing
             other
          
           than
           it
           is
           ,
           but
           
             can
             do
             all
             things
          
           (
           of
           which
           more
           hereafter
           .
           )
           It
           therefore
           stands
           oppos'd
           not
           only
           (
           more
           directly
           )
           to
           
             impossibility
             of
             Being
          
           (
           which
           is
           the
           most
           proper
           notion
           of
           no-Being
           )
           but
           some
           way
           ,
           even
           to
           possibility
           also
           ;
           That
           is
           the
           possibility
           of
           being
           any
           thing
           but
           what
           it
           is
           ;
           as
           being
           every
           way
           compleat
           ,
           and
           perfectly
           full
           already
           .
        
         
           Again
           we
           might
           further
           add
           ,
           that
           it
           is
           the
           most
           
             abstracted
             Being
          
           ,
           or
           is
           Being
           in
           the
           very
           
           abstract
           .
           A
           thing
           much
           insisted
           on
           by
           someof
           the
           School-men
           .
           And
           the
           notion
           which
           with
           much
           obscurity
           they
           pursue
           (
           after
           their
           manner
           )
           may
           carry
           some
           such
           sense
           as
           this
           (
           if
           it
           may
           throughout
           be
           called
           sense
           )
           That
           whereas
           no
           created
           nature
           is
           capable
           of
           any
           other
           ,
           than
           meer
           mental
           abstraction
           ,
           but
           exists
           al
           ways
           in
           concretion
           with
           some
           subject
           ,
           that
           ,
           be
           it
           never
           so
           refined
           ,
           is
           grosser
           and
           less
           perfect
           than
           it self
           ;
           so
           that
           we
           can
           distinguish
           the
           mentally
           abstracted
           essence
           ,
           and
           the
           thing
           which
           hath
           that
           essence
           ,
           by
           which
           concretion
           essence
           is
           limited
           ,
           and
           is
           only
           the
           particular
           essence
           of
           this
           or
           that
           thing
           ,
           which
           hath
           or
           possesses
           that
           essence
           .
           The
           necessary
           Being
           is
           ,
           in
           strict
           propriety
           ,
           not
           so
           truly
           said
           to
           
             have
             essence
          
           ,
           as
           to
           
             be
             it
          
           ;
           and
           exist
           separately
           by
           it self
           ;
           not
           as
           limited
           to
           this
           or
           that
           thing
           .
           Whence
           it
           is
           ,
           in
           it self
           
             universal
             essence
          
           ,
           containing
           therefore
           (
           not
           formally
           ,
           but
           eminently
           )
           the
           being
           of
           all
           things
           in
           perfect
           simplicity
           .
           
           Whence
           all
           its
           own
           attributes
           are
           capable
           of
           being
           affirmed
           of
           it
           in
           the
           abstract
           ,
           *
           that
           it
           is
           Wisdom
           ,
           Power
           ,
           Goodness
           ,
           and
           not
           only
           hath
           these
           ,
           and
           that
           ,
           upon
           this
           account
           ,
           that
           it
           is
           a
           Being
           which
           is
           necessarily
           and
           of
           it self
           .
           For
           that
           which
           is
           necessarily
           and
           of
           it self
           ,
           is
           not
           whatsoever
           it
           is
           by
           the
           accession
           of
           any
           thing
           to
           it self
           ;
           whereof
           necessary
           Being
           is
           uncapable
           .
           But
           by
           its
           own
           simple
           and
           unvariable
           essence
           .
           Other
           Being
           is
           upon
           such
           terms
           powerful
           ,
           wise
           ,
           yea
           ,
           and
           existent
           ,
           as
           that
           it
           may
           cease
           to
           be
           so
           .
           Whereas
           to
           necessary
           Being
           it
           is
           manifestly
           repugnant
           and
           impossible
           either
           simply
           not
           to
           be
           ,
           or
           to
           be
           any
           thing
           else
           ,
           but
           what
           and
           as
           it
           is
           .
           And
           though
           other
           things
           may
           have
           properties
           belonging
           to
           their
           essence
           not
           separable
           from
           it
           ,
           yet
           they
           are
           not
           their
           very
           essence
           it self
           :
           And
           ,
           whereas
           they
           are
           in
           a
           possibility
           to
           loose
           their
           very
           existence
           ,
           the
           knot
           and
           ligament
           of
           whatsoever
           is
           most
           intimate
           to
           their
           actual
           being
           ,
           all
           then
           falls
           from
           them
           together
           :
           Here
           essence
           ,
           properties
           ,
           and
           existence
           are
           all
           one
           simple
           thing
           that
           can
           never
           cease
           ,
           decay
           ,
           or
           change
           ,
           because
           the
           whole
           being
           is
           necessary
           .
           Now
           ,
           all
           this
           being
           supposed
           ,
           of
           the
           force
           of
           that
           form
           of
           speech
           ,
           when
           we
           affirm
           any
           thing
           
             in
             the
             abstract
          
           of
           another
           ,
           we
           may
           admit
           the
           common
           sense
           of
           men
           to
           be
           the
           interpreter
           .
           For
           every
           body
           can
           tell
           (
           though
           they
           do
           not
           know
           the
           meaning
           of
           the
           word
           abstract
           )
           what
           we
           intend
           when
           we
           use
           that
           phrase
           or
           manner
           of
           speaking
           .
           As
           when
           we
           say
           ,
           by
           way
           of
           hyperbolical
           commendation
           ,
           
           such
           a
           man
           is
           not
           only
           learned
           ,
           but
           learning
           it self
           ;
           or
           he
           not
           only
           hath
           much
           of
           Virtue
           ,
           Justice
           ,
           and
           Goodness
           in
           him
           ,
           but
           he
           is
           Virtue
           ,
           Justice
           ,
           and
           Goodness
           it self
           (
           as
           was
           once
           said
           of
           an
           excellent
           Pagan
           Virtuoso
           ,
           that
           I
           may
           borrow
           leave
           to
           use
           that
           word
           in
           the
           moral
           sense
           )
           every
           one
           knows
           the
           phrase
           intends
           the
           appropriating
           all
           Learning
           ,
           Virtue
           ,
           Justice
           ,
           Goodness
           to
           such
           a
           one
           .
           Which
           ,
           because
           they
           know
           unappropriable
           to
           any
           man
           ,
           they
           easily
           understand
           it
           to
           be
           ,
           in
           such
           a
           case
           ,
           a
           rhetorical
           strain
           ,
           and
           form
           of
           speech
           .
           And
           yet
           could
           not
           know
           that
           ,
           if
           also
           they
           did
           not
           understand
           its
           proper
           and
           native
           import
           .
           And
           so
           it
           may
           as
           well
           be
           understood
           what
           is
           meant
           by
           saying
           of
           God
           ,
           he
           is
           being
           it self
           .
           With
           which
           sense
           may
           be
           reconciled
           that
           of
           (
           the
           so
           named
           
             Dionysius
             the
             Areopagite
          
           ;
           †
           That
           God
           is
           not
           so
           properly
           said
           to
           be
           of
           ,
           or
           be
           in
           ,
           or
           to
           have
           (
           or
           partake
           )
           of
           Being
           as
           that
           it
           is
           of
           him
           ,
           &c.
           
           Inasmuch
           as
           he
           is
           the
           pre-existent
           Being
           to
           all
           Being
           ,
           
             i.
             e.
          
           If
           we
           understand
           him
           to
           mean
           
             all
             besides
             his
             own
          
           .
           In
           which
           sense
           taking
           Being
           ,
           for
           that
           which
           
             is
             communicated
             and
             imparted
          
           ,
           He
           may
           truly
           be
           said
           (
           as
           this
           Author
           and
           the
           Platonists
           generally
           speak
           )
           *
           to
           be
           super-essential
           or
           super-substantial
           .
           But
           how
           fitly
           being
           is
           taken
           in
           that
           restrained
           sense
           we
           may
           say
           more
           hereafter
           .
        
         
           In
           the
           mean
           time
           ,
           what
           hath
           been
           said
           concerning
           this
           abstractedness
           of
           the
           necessary
           Being
           ,
           hath
           in
           it
           some
           things
           so
           unintelligible
           ,
           and
           is
           accompanied
           with
           so
           great
           (
           unmentioned
           )
           
           difficulties
           (
           which
           it
           would
           give
           us
           ,
           perhaps
           ,
           more
           labour
           than
           profit
           to
           discuss
           )
           and
           the
           absolute
           perfection
           of
           God
           appears
           so
           evidenceable
           otherwise
           ,
           by
           what
           hath
           been
           and
           may
           be
           further
           said
           ,
           that
           we
           are
           no
           way
           concern'd
           to
           lay
           the
           stress
           of
           the
           cause
           on
           this
           matter
           only
           .
        
         
           Moreover
           ,
           
             necessary
             Being
          
           is
           the
           cause
           and
           author
           of
           all
           Being
           besides
           .
           Whatsoever
           is
           not
           
           necessary
           is
           caused
           ;
           for
           not
           having
           Being
           of
           it self
           ,
           it
           must
           be
           put
           into
           Being
           by
           somewhat
           else
           .
           And
           inasmuch
           as
           there
           is
           no
           middle
           sort
           of
           Being
           betwixt
           necessary
           and
           not
           necessary
           ,
           and
           ,
           all
           that
           is
           not
           necessary
           is
           caused
           ,
           't
           is
           plain
           that
           which
           is
           necessary
           must
           be
           the
           cause
           of
           all
           the
           rest
           .
           And
           surely
           what
           is
           the
           cause
           of
           all
           being
           besides
           its
           own
           ,
           must
           needs
           ,
           one
           way
           or
           other
           ,
           contain
           its
           own
           and
           all
           other
           in
           it self
           ;
           and
           is
           ,
           consequently
           ,
           comprehensive
           of
           the
           utmost
           fulness
           of
           Being
           .
           Or
           is
           the
           absolutely
           perfect
           Being
           ,
           (
           as
           must
           equally
           ,
           be
           acknowledged
           )
           unless
           any
           one
           would
           imagine
           himself
           to
           have
           got
           the
           notice
           of
           some
           perfection
           that
           lies
           without
           the
           compass
           of
           all
           Being
           .
        
         
           Nor
           is
           it
           an
           exception
           worth
           the
           mentioning
           ,
           that
           there
           may
           be
           a
           conception
           of
           
             possible
             being
          
           or
           perfection
           ,
           which
           the
           necessary
           being
           hath
           not
           caused
           .
           For
           it
           is
           ,
           manifestly
           ,
           as
           well
           the
           
             possible
             cause
          
           of
           all
           
             possible
             Being
             and
             perfection
          
           ,
           as
           the
           
             actual
             cause
          
           of
           what
           is
           actual
           .
           And
           what
           it
           is
           possible
           to
           it
           to
           produce
           it
           hath
           within
           its
           productive
           power
           ,
           as
           hath
           been
           said
           before
           .
        
         
         
           And
           ,
           if
           the
           matter
           did
           require
           it
           ,
           we
           might
           say
           further
           ,
           that
           the
           same
           necessary
           Being
           ,
           which
           hath
           been
           the
           productive
           cause
           ,
           is
           ,
           also
           
             the
             continual
             root
             and
             basis
             of
             all
             Being
             ,
             which
             is
             not
             necessary
             .
          
           For
           what
           is
           of
           it self
           and
           cannot
           ,
           by
           the
           special
           priviledge
           of
           its
           own
           Being
           ,
           
             but
             be
          
           ,
           needs
           nothing
           to
           sustain
           it
           ,
           or
           needs
           not
           trust
           to
           any
           thing
           besides
           its
           own
           eternal
           stability
           .
           But
           what
           is
           not
           so
           seems
           to
           need
           a
           continual
           reproduction
           every
           moment
           ,
           and
           to
           be
           no
           more
           capable
           of
           continuing
           in
           Being
           by
           it self
           ,
           than
           it
           was
           by
           it self
           of
           coming
           into
           Being
           .
           For
           (
           as
           is
           frequently
           alledged
           by
           that
           so
           often
           mentioned
           Author
           )
           since
           there
           is
           no
           connexion
           betwixt
           the
           present
           and
           future
           time
           ,
           but
           what
           is
           easily
           capable
           of
           rupture
           ,
           it
           is
           no
           way
           consequent
           that
           ,
           because
           I
           am
           now
           ,
           I
           shall
           therefore
           be
           the
           next
           moment
           further
           than
           as
           the
           free
           Author
           of
           my
           Being
           shall
           be
           pleased
           to
           continue
           his
           own
           most
           arbitrary
           influence
           for
           my
           support
           .
           This
           seems
           highly
           probable
           to
           be
           ture
           ,
           whether
           that
           reason
           signifie
           any
           thing
           or
           nothing
           .
           And
           that
           thence
           also
           continual
           conservation
           differs
           not
           from
           creation
           .
           Which
           ,
           whether
           (
           as
           is
           said
           by
           the
           same
           Author
           )
           it
           be
           one
           of
           the
           things
           that
           are
           
             manifest
             by
             natural
             light
          
           ;
           or
           whether
           a
           positive
           act
           be
           needless
           to
           the
           annihilation
           of
           created
           things
           ;
           but
           only
           the
           withholding
           of
           influence
           ,
           let
           them
           examine
           that
           apprehend
           the
           cause
           to
           need
           it
           .
           And
           if
           upon
           enquiry
           they
           judge
           it
           at
           least
           evidenceable
           by
           natural
           light
           to
           be
           so
           ,
           (
           as
           I
           doubt
           not
           they
           will
           )
           they
           will
           have
           
           this
           further
           ground
           upon
           which
           thus
           to
           reason
           ,
           That
           ,
           inasmuch
           as
           the
           necessary
           Being
           subsists
           wholly
           by
           it self
           ,
           and
           is
           that
           whereon
           all
           other
           doth
           totally
           depend
           .
           It
           hereupon
           follows
           ,
           that
           it
           must
           ,
           some
           way
           ,
           contain
           in
           it self
           all
           Being
           .
           We
           may
           yet
           further
           add
           ,
        
         
           That
           the
           necessary
           Being
           we
           have
           evinced
           ,
           though
           it
           have
           caused
           ,
           and
           do
           continually
           sustain
           all
           things
           ,
           yet
           doth
           not
           ,
           it self
           ,
           in
           the
           mean
           time
           suffer
           any
           diminution
           .
           It
           is
           not
           possible
           ,
           nor
           consistent
           with
           the
           very
           terms
           
             necessary
             Being
          
           that
           it
           can
           .
           'T
           is
           true
           ,
           that
           if
           such
           a
           thing
           as
           a
           necessary
           Atom
           were
           admitted
           ,
           that
           would
           be
           also
           undiminishable
           (
           it
           were
           not
           else
           an
           atom
           .
           )
           But
           as
           nothing
           then
           can
           flow
           from
           it
           (
           as
           from
           a
           perfect
           parvitude
           nothing
           can
           )
           so
           it
           can
           effect
           nothing
           .
           (
           And
           the
           reason
           is
           the
           same
           of
           many
           as
           of
           one
           .
           )
           Nor
           would
           undiminishableness
           ,
           upon
           such
           terms
           ,
           signifie
           any
           thing
           to
           the
           magnifying
           the
           value
           of
           such
           a
           trifle
           .
        
         
           But
           this
           is
           none
           of
           the
           present
           case
           .
           For
           our
           eyes
           tell
           us
           here
           is
           a
           world
           in
           being
           ,
           which
           we
           are
           sure
           is
           not
           it self
           necessarily
           ;
           and
           was
           therefore
           made
           by
           him
           that
           is
           .
           And
           that
           ,
           without
           
             mutation
             or
             change
          
           in
           him
           ;
           against
           which
           the
           very
           notion
           of
           a
           necessary
           Being
           is
           most
           irreconciliably
           reluctant
           ;
           and
           therefore
           
           without
           diminution
           ,
           which
           cannot
           be
           conceived
           without
           change
           .
        
         
         
           Wherefore
           how
           inexhaustible
           a
           fountain
           of
           life
           ,
           being
           ,
           and
           all
           perfection
           have
           we
           here
           represented
           to
           our
           thoughts
           !
           from
           whence
           this
           vast
           Universe
           is
           sprung
           ,
           and
           is
           continually
           springing
           ,
           and
           that
           in
           the
           mean
           time
           ,
           receiving
           no
           recruits
           or
           foreign
           supplies
           ,
           yet
           suffers
           no
           impairment
           or
           lessening
           of
           it self
           !
           What
           is
           this
           but
           absolute
           all-fulness
           !
           And
           it
           is
           so
           far
           from
           arguing
           any
           deficiency
           or
           mutability
           ,
           in
           his
           nature
           ,
           that
           there
           is
           this
           continual
           issue
           of
           power
           and
           virtue
           from
           him
           ,
           that
           it
           demonstrates
           its
           high
           excellency
           that
           this
           can
           be
           without
           decay
           or
           mutation
           .
           For
           of
           all
           this
           ,
           we
           are
           as
           certain
           as
           we
           can
           be
           of
           any
           thing
           :
           That
           many
           things
           are
           not
           necessarily
           ,
           That
           the
           Being
           must
           be
           necessary
           from
           whence
           all
           things
           else
           proceed
           ,
           and
           that
           with
           necessary
           Being
           change
           is
           inconsistent
           .
           It
           is
           therefore
           unreasonable
           to
           entertain
           any
           doubt
           
             that
             things
             are
             so
          
           ,
           which
           most
           evidently
           appear
           to
           be
           so
           ;
           only
           because
           it
           is
           beyond
           our
           measure
           and
           compass
           to
           apprehend
           ,
           
             how
             they
             are
             so
          
           .
           And
           it
           would
           be
           to
           doubt
           (
           against
           our
           own
           eyes
           )
           whether
           there
           be
           any
           such
           thing
           as
           motion
           in
           the
           world
           ,
           or
           composition
           of
           bodies
           ,
           because
           we
           cannot
           give
           a
           clear
           account
           (
           so
           as
           to
           avoid
           all
           difficulties
           ,
           and
           the
           entanglement
           of
           the
           common
           sophisms
           about
           them
           )
           how
           these
           things
           are
           performed
           .
           In
           the
           present
           case
           ,
           we
           have
           no
           difficulty
           but
           what
           is
           to
           be
           resolved
           into
           the
           perfection
           of
           the
           Divine
           Nature
           ,
           and
           the
           imperfection
           of
           our
           own
           .
           And
           how
           easily
           conceivable
           is
           it
           ,
           that
           somewhat
           may
           be
           more
           perfect
           
           than
           that
           we
           can
           conceive
           it
           .
           If
           we
           cannot
           conceive
           the
           manner
           of
           Gods
           causation
           of
           things
           ,
           or
           the
           nature
           of
           his
           causative
           influence
           ,
           it
           only
           shews
           their
           high
           excellency
           ,
           and
           gives
           us
           the
           more
           ground
           (
           since
           this
           is
           that
           into
           which
           both
           his
           own
           revelation
           and
           the
           reason
           of
           things
           most
           naturally
           lead
           us
           to
           resolve
           all
           )
           to
           admire
           the
           mighty
           efficacy
           of
           his
           all-creating
           and
           all-sustaining
           Will
           and
           Word
           ;
           that
           in
           that
           easie
           unexpensive
           way
           by
           his
           meer
           fiat
           ,
           so
           great
           things
           should
           be
           performed
           .
        
         
           We
           only
           say
           further
           ,
           That
           this
           necessary
           Being
           
           is
           such
           to
           which
           
             nothing
             can
             be
             added
          
           ;
           so
           as
           that
           it
           should
           be
           really
           greater
           ,
           or
           better
           ,
           or
           more
           perfect
           than
           it
           was
           before
           .
           And
           this
           not
           only
           signifies
           that
           nothing
           can
           be
           joyned
           to
           it
           ,
           so
           as
           to
           become
           a
           part
           of
           it
           ,
           (
           which
           necessary
           Being
           ,
           by
           its
           natural
           immutability
           manifestly
           refuses
           .
           )
           But
           we
           also
           intend
           by
           it
           ,
           that
           all
           things
           else
           ,
           with
           it
           ,
           contain
           not
           more
           of
           real
           perfection
           than
           it
           doth
           alone
           .
           Which
           (
           though
           it
           carries
           a
           difficulty
           with
           it
           that
           we
           intend
           not
           wholly
           to
           overlook
           when
           it
           shall
           be
           seasonable
           to
           consider
           it
           )
           is
           a
           most
           apparent
           and
           demonstrable
           truth
           .
           For
           it
           is
           plain
           that
           all
           being
           and
           perfection
           which
           is
           not
           necessary
           ,
           proceeds
           from
           that
           which
           is
           ,
           as
           the
           cause
           of
           it
           .
           And
           that
           no
           cause
           could
           communicate
           any
           thing
           to
           another
           which
           it
           had
           not
           some
           way
           in
           it self
           .
           Wherefore
           it
           is
           manifestly
           consequent
           that
           all
           other
           being
           was
           wholly
           before
           comprehended
           in
           that
           which
           is
           necessary
           ,
           as
           having
           been
           wholly
           produced
           by
           it
           .
           And
           what
           is
           wholly
           
           comprehended
           of
           another
           
             (
             i.
             e.
          
           within
           its
           productive
           power
           )
           
             before
             it
             be
             produced
          
           ,
           can
           be
           no
           real
           addition
           to
           it
           ,
           
             when
             it
             is
          
           .
        
         
           Now
           what
           can
           be
           supposed
           to
           import
           fulness
           of
           Being
           and
           perfection
           ,
           more
           than
           this
           [
           impossibility
           of
           addition
           ]
           or
           that
           there
           can
           be
           nothing
           greater
           or
           more
           perfect
           ?
        
         
           And
           now
           these
           considerations
           are
           mentioned
           without
           solicitude
           ,
           whether
           they
           be
           so
           many
           exactly
           distinct
           heads
           .
           For
           admit
           that
           they
           be
           not
           all
           distinct
           ,
           but
           some
           are
           involved
           with
           others
           of
           them
           ;
           yet
           the
           same
           truth
           may
           more
           powerfully
           strike
           some
           understandings
           in
           one
           form
           of
           representation
           ,
           others
           in
           another
           .
           And
           it
           suffices
           ,
           that
           (
           though
           not
           severally
           )
           they
           do
           together
           plainly
           evidence
           ,
           that
           the
           necessary
           Being
           includes
           the
           absolute
           entire
           fulness
           of
           all
           Being
           and
           perfection
           actual
           and
           possible
           within
           it self
           .
        
         
           Having
           therefore
           thus
           dispatcht
           that
           former
           part
           of
           this
           undertaking
           ;
           the
           eviction
           of
           an
           
             every
             way
             perfect
             Being
          
           ,
           we
           shall
           now
           need
           to
           labour
           little
           in
           the
           other
           ,
           viz.
           
        
         
           Secondly
           ,
           the
           more
           express
           deduction
           of
           the
           infiniteness
           and
           onliness
           thereof
           .
           
        
         
           For
           as
           to
           the
           former
           of
           these
           it
           is
           in
           effect
           the
           same
           thing
           that
           hath
           been
           already
           proved
           .
           Since
           to
           the
           fullest
           notion
           
             infiniteness
             ,
             absolute
             perfection
          
           seems
           every
           way
           most
           fully
           to
           correspond
           .
           For
           absolute
           perfection
           includes
           all
           conceivable
           perfection
           ,
           leaves
           nothing
           excluded
           .
           And
           what
           doth
           most
           simple
           infiniteness
           import
           ,
           but
           to
           have
           nothing
           for
           a
           boundary
           ,
           
           or
           (
           which
           is
           the
           same
           )
           not
           to
           be
           bounded
           at
           all
           ?
        
         
           We
           intend
           not
           now
           ,
           principally
           ,
           infiniteness
           extrinsically
           considered
           ,
           with
           respect
           to
           time
           and
           place
           ,
           as
           to
           be
           eternal
           and
           immense
           do
           import
           :
           But
           intrinsically
           ,
           as
           importing
           bottomless
           profundity
           of
           essence
           ,
           and
           the
           full
           confluence
           of
           all
           kinds
           and
           degrees
           of
           perfection
           without
           bound
           or
           limit
           .
           This
           is
           the
           same
           with
           
             absoute
             perfection
          
           Which
           yet
           ,
           if
           any
           should
           suspect
           not
           to
           be
           so
           ,
           They
           might
           ,
           however
           ,
           easily
           and
           expresly
           prove
           it
           of
           the
           necessary
           Being
           upon
           the
           same
           grounds
           that
           have
           been
           already
           alledged
           for
           proof
           of
           that
           .
        
         
           As
           that
           the
           necessary
           Being
           hath
           actuality
           answerable
           to
           the
           utmost
           possibility
           of
           the
           creature
           ;
           That
           it
           is
           the
           only
           root
           and
           cause
           of
           all
           other
           Being
           .
           The
           actual
           cause
           of
           whatsoever
           is
           actually
           ;
           The
           possible
           cause
           of
           whatsoever
           is
           possible
           to
           be
           .
           Which
           is
           most
           apparently
           true
           .
           And
           hath
           been
           evidenced
           to
           be
           so
           ,
           by
           what
           hath
           been
           said
           ,
           so
           lately
           ,
           as
           that
           it
           needs
           not
           be
           repeated
           .
           That
           is
           ,
           in
           short
           ,
           that
           nothing
           ,
           that
           is
           not
           necessarily
           ,
           and
           of
           it self
           ,
           could
           ever
           have
           been
           or
           can
           be
           ,
           but
           as
           it
           hath
           been
           ,
           or
           shall
           be
           put
           into
           Being
           by
           that
           which
           is
           necessarily
           and
           of
           it self
           .
           So
           that
           this
           is
           as
           apparent
           as
           that
           any
           thing
           is
           ,
           or
           can
           be
           .
        
         
           But
           now
           let
           sober
           reason
           judge
           ,
           whether
           there
           can
           be
           any
           bounds
           or
           limits
           set
           to
           the
           possibility
           of
           producible
           Being
           ,
           either
           in
           respect
           of
           kinds
           ,
           numbers
           ,
           or
           degrees
           of
           perfection
           ?
           Who
           can
           say
           or
           think
           ,
           when
           there
           can
           be
           so
           
           many
           sorts
           of
           creatures
           produced
           (
           or
           at
           least
           individuals
           of
           those
           sorts
           )
           that
           there
           can
           be
           no
           more
           ?
           Or
           that
           any
           creature
           is
           so
           perfect
           as
           that
           none
           can
           be
           made
           more
           perfect
           ?
           which
           indeed
           to
           suppose
           were
           to
           suppose
           an
           actual
           infiniteness
           in
           the
           creature
           .
           And
           then
           it
           being
           ,
           however
           ,
           still
           ,
           but
           somewhat
           that
           is
           created
           or
           made
           ,
           how
           can
           its
           Maker
           but
           be
           infinite
           ?
           For
           surely
           no
           body
           will
           be
           so
           absurd
           as
           to
           imagine
           an
           infinite
           effect
           of
           a
           finite
           cause
           .
        
         
           Either
           therefore
           the
           creature
           is
           (
           or
           sometime
           may
           be
           actually
           made
           )
           so
           perfect
           that
           it
           cannot
           be
           more
           perfect
           ,
           or
           not
           .
           If
           not
           ,
           we
           have
           our
           purpose
           ;
           that
           there
           is
           an
           infinite
           possibility
           on
           the
           part
           of
           the
           creature
           always
           unreplete
           ;
           and
           ,
           consequently
           ,
           a
           proportionable
           infinite
           actuality
           of
           power
           on
           the
           Creators
           part
           .
           Infinite
           power
           ,
           I
           say
           ,
           otherwise
           there
           were
           not
           that
           (
           acknowledged
           )
           infinite
           possibility
           of
           producible
           being
           .
           For
           nothing
           is
           producible
           that
           no
           power
           can
           produce
           .
           And
           I
           say
           infinite
           
             actual
             power
          
           ,
           because
           the
           Creator
           being
           what
           he
           is
           necessarily
           ,
           what
           power
           he
           hath
           not
           actually
           ,
           he
           can
           never
           have
           ,
           as
           was
           argued
           before
           .
        
         
           But
           if
           it
           be
           said
           ,
           the
           creature
           either
           is
           ,
           or
           may
           sometime
           be
           ,
           actually
           so
           perfect
           as
           that
           it
           cannot
           be
           more
           perfect
           .
           That
           ,
           as
           was
           said
           ,
           will
           suppose
           it
           actually
           infinite
           ,
           and
           therefore
           much
           more
           that
           its
           cause
           is
           so
           .
           And
           therefore
           in
           this
           way
           our
           present
           purpose
           would
           be
           gained
           also
           .
        
         
           But
           we
           have
           no
           mind
           to
           gain
           it
           this
           latter
           way
           ,
           as
           we
           have
           no
           need
           .
           'T
           is
           in
           it self
           plain
           to
           any
           one
           that
           considers
           that
           this
           possibility
           on
           
           the
           creatures
           part
           can
           never
           actually
           be
           filled
           up
           ;
           That
           it
           is
           a
           bottomless
           abyss
           ,
           in
           which
           our
           thoughts
           may
           still
           gradually
           go
           down
           deeper
           and
           deeper
           without
           end
           :
           that
           is
           ,
           that
           still
           more
           might
           be
           produced
           ,
           or
           more
           perfect
           creatures
           ,
           and
           still
           more
           ,
           everlastingly
           without
           any
           bound
           ,
           which
           sufficiently
           infers
           what
           we
           aim
           at
           ,
           that
           the
           Creators
           actual
           power
           is
           proportionable
           .
        
         
           And
           indeed
           the
           supposition
           of
           the
           former
           can
           neither
           consist
           with
           the
           Creators
           perfection
           ,
           nor
           with
           the
           imperfection
           of
           the
           creature
           ,
           it
           would
           infer
           that
           the
           Creators
           productive
           power
           might
           be
           exhausted
           ,
           that
           he
           could
           do
           no
           more
           ,
           and
           so
           place
           an
           actual
           boundary
           to
           him
           and
           make
           him
           finite
           .
           It
           were
           to
           make
           the
           creature
           actually
           full
           of
           being
           ,
           that
           it
           could
           receive
           no
           more
           ,
           and
           so
           would
           make
           that
           infinite
           .
        
         
           But
           it
           may
           be
           said
           ,
           since
           all
           power
           is
           in
           order
           to
           act
           ,
           and
           the
           very
           notion
           of
           possibility
           imports
           that
           such
           a
           thing
           ,
           of
           which
           it
           is
           said
           ,
           may
           some
           time
           be
           actual
           ;
           it
           seems
           very
           unreasonable
           to
           say
           that
           the
           infinite
           power
           of
           a
           cause
           cannot
           produce
           an
           infinite
           effect
           .
           Or
           that
           infinite
           possibility
           can
           never
           become
           infinite
           actuality
           .
           For
           that
           were
           to
           say
           and
           unsay
           the
           same
           thing
           of
           the
           same
           .
           To
           affirm
           omnipotency
           and
           impotency
           of
           the
           same
           cause
           ,
           possibility
           and
           impossibility
           of
           the
           same
           effect
           .
        
         
           How
           urgent
           soever
           this
           difficulty
           may
           seem
           ,
           there
           needs
           nothing
           but
           patience
           and
           attentive
           consideration
           to
           disintangle
           our selves
           ,
           and
           get
           through
           it
           .
           For
           if
           we
           will
           but
           allow
           our
           
           selves
           the
           leasure
           to
           consider
           ,
           we
           shall
           find
           that
           
             [
             power
          
           ]
           and
           
             [
             possibility
          
           ]
           must
           here
           be
           taken
           not
           simply
           and
           abstractly
           ,
           but
           as
           each
           of
           them
           is
           in
           conjunction
           with
           [
           infinite
           .
           ]
           And
           what
           is
           [
           infinite
           ,
           ]
           but
           [
           that
           which
           can
           never
           be
           travell'd
           through
           ]
           or
           whereof
           no
           end
           can
           be
           ever
           arriv'd
           unto
           ?
           Now
           suppose
           infinite
           power
           had
           produced
           all
           that
           it
           could
           produce
           ,
           there
           were
           an
           end
           of
           it
           ,
           
             (
             i.
             e.
          
           it
           had
           found
           limits
           and
           a
           boundary
           beyond
           which
           it
           could
           not
           go
           .
           )
           If
           infinite
           possibility
           were
           filled
           up
           there
           were
           an
           end
           of
           that
           also
           ,
           and
           so
           neither
           were
           infinite
           .
        
         
           It
           may
           then
           be
           further
           urged
           that
           there
           is
           therefore
           no
           such
           thing
           as
           infinite
           power
           or
           possibility
           .
           For
           how
           is
           that
           cause
           said
           to
           have
           infinite
           power
           ,
           which
           can
           never
           produce
           its
           proportionable
           effect
           ,
           or
           that
           effect
           have
           infinite
           possibility
           ,
           which
           can
           never
           be
           produced
           .
           It
           would
           follow
           then
           that
           power
           and
           possibility
           which
           are
           said
           to
           be
           infinite
           ,
           are
           neither
           power
           nor
           possibility
           ;
           and
           that
           infinite
           must
           be
           rejected
           as
           a
           notion
           either
           repugnant
           to
           it self
           or
           to
           any
           thing
           unto
           which
           we
           shall
           go
           about
           to
           affix
           it
           .
        
         
           I
           answer
           ,
           it
           only
           follows
           ,
           
             They
             are
             neither
             power
             or
             possibility
             ,
             whereof
             there
             is
             any
             bound
             or
             end
          
           ;
           or
           that
           can
           ever
           be
           gone
           through
           .
           And
           how
           absurd
           is
           it
           that
           they
           shall
           be
           said
           (
           as
           they
           cannot
           but
           be
           )
           to
           be
           both
           
             very
             vast
          
           ,
           if
           they
           were
           finite
           ;
           and
           
             none
             at
             all
          
           ,
           for
           no
           other
           reason
           but
           their
           
             being
             infinite
          
           !
           And
           for
           the
           pretended
           repugnancy
           of
           the
           very
           notion
           of
           infinite
           ,
           it
           is
           plain
           ,
           that
           ,
           though
           it
           cannot
           be
           ,
           to
           
           us
           ,
           distinctly
           comprehensible
           ,
           yet
           it
           is
           no
           more
           repugnant
           ,
           than
           the
           notion
           of
           finiteness
           .
           Nor
           when
           we
           have
           conceived
           of
           power
           in
           the
           general
           ,
           and
           in
           our
           own
           thoughts
           set
           bounds
           to
           it
           ,
           and
           made
           it
           finite
           ,
           is
           it
           a
           greater
           difficulty
           ,
           (
           nay
           ,
           they
           that
           try
           will
           find
           it
           much
           easier
           )
           again
           to
           think
           away
           these
           bounds
           ,
           and
           make
           it
           infinite
           .
           And
           let
           them
           that
           judge
           the
           notion
           of
           infiniteness
           inconsistent
           ,
           therefore
           reject
           it
           if
           they
           can
           .
           They
           will
           feel
           it
           re-imposing
           it self
           upon
           them
           ,
           whether
           they
           will
           or
           no
           ,
           and
           sticking
           as
           close
           to
           their
           minds
           as
           their
           very
           thinking
           power
           it self
           .
           And
           who
           was
           ,
           therefore
           ever
           heard
           of
           ,
           that
           did
           not
           acknowledge
           some
           or
           other
           infinite
           ?
           Even
           the
           Epicureans
           themselves
           though
           they
           confined
           their
           Gods
           ,
           they
           did
           not
           the
           universe
           .
           Which
           ,
           also
           ,
           though
           some
           Peripatetique
           Atheists
           made
           finite
           in
           respect
           of
           place
           ,
           yet
           in
           duration
           they
           made
           it
           infinite
           .
           Though
           the
           notion
           of
           an
           eternal
           world
           is
           incumbred
           with
           such
           absurdities
           and
           impossibilities
           ,
           as
           whereof
           there
           is
           not
           the
           least
           shadow
           in
           that
           of
           an
           every
           way
           infinite
           Deity
           .
        
         
           Briefly
           ,
           it
           consists
           not
           with
           the
           nature
           of
           a
           contingent
           being
           to
           be
           infinite
           .
           For
           what
           is
           upon
           such
           terms
           ,
           only
           ,
           in
           being
           ,
           is
           reducible
           to
           nothing
           ,
           at
           the
           will
           and
           pleasure
           of
           its
           maker
           ;
           but
           't
           is
           a
           manifest
           repugnancy
           ,
           that
           what
           is
           at
           the
           utmost
           distance
           from
           nothing
           (
           as
           infinite
           fulness
           of
           being
           cannot
           but
           be
           )
           should
           be
           reducible
           thither
           .
        
         
         
           Therefore
           
             actual
             infinity
          
           cannot
           but
           be
           the
           peculiar
           priviledge
           of
           that
           which
           is
           necessarily
           .
        
         
           Yet
           may
           we
           not
           say
           ,
           that
           it
           is
           not
           within
           the
           compass
           of
           infinite
           power
           to
           make
           a
           creature
           that
           may
           be
           infinite
           .
           For
           it
           argues
           not
           want
           of
           power
           that
           this
           is
           never
           to
           be
           done
           ,
           but
           a
           still
           infinitely
           abounding
           surplufage
           of
           it
           ,
           that
           can
           never
           be
           drained
           ,
           or
           drawn
           dry
           .
           Nor
           ,
           that
           the
           thing
           it self
           is
           simply
           impossible
           .
           
             It
             may
             be
          
           (
           as
           is
           compendiously
           exprest
           by
           that
           most
           succinct
           and
           polite
           Writer
           D.
           
             Boyle
             )
             in
             fieri
          
           ,
           not
           
             in
             facto
             esse
          
           .
           That
           is
           ,
           it
           might
           
           be
           a
           thing
           always
           in
           doing
           ,
           but
           never
           done
           .
           Because
           it
           belongs
           to
           the
           infinite
           perfection
           of
           God
           ,
           that
           his
           power
           be
           never
           actually
           exhausted
           ;
           and
           to
           the
           infinite
           imperfection
           of
           the
           creature
           ,
           that
           its
           possibility
           or
           capacity
           be
           never
           filled
           up
           .
           To
           the
           necessary
           self-subsisting
           being
           to
           be
           always
           full
           and
           communicative
           ,
           to
           the
           communicated
           contingent
           Being
           ,
           to
           be
           ever
           empty
           and
           craving
           .
           One
           may
           be
           said
           to
           have
           that
           ,
           some
           way
           ,
           in
           his
           power
           ,
           not
           only
           which
           he
           can
           do
           presently
           ,
           all
           at
           once
           ,
           but
           which
           he
           can
           do
           by
           degrees
           ,
           and
           supposing
           he
           have
           sufficient
           time
           .
           So
           a
           man
           may
           be
           reckoned
           able
           to
           do
           that
           ,
           as
           the
           uttermost
           adequate
           effect
           of
           his
           wohle
           power
           ,
           which
           it
           is
           only
           possible
           to
           him
           to
           have
           effected
           with
           the
           expiration
           of
           his
           lifes-time
           .
           Gods
           measure
           is
           eternity
           .
           What
           if
           we
           say
           then
           ,
           this
           is
           a
           work
           possible
           to
           be
           accomplished
           ,
           even
           as
           the
           ultimate
           proportionable
           issue
           of
           Divine
           Power
           (
           if
           it
           were
           his
           will
           ,
           
           upon
           which
           all
           contingent
           being
           depends
           ,
           that
           the
           creature
           should
           be
           ever
           growing
           in
           the
           mean
           while
           )
           at
           the
           expiration
           of
           eternity
           ?
           If
           ,
           then
           ,
           you
           be
           good
           at
           suppositions
           ,
           suppose
           that
           expired
           ,
           and
           this
           work
           finished
           both
           together
           .
        
         
           Wherefore
           if
           you
           ask
           ,
           why
           can
           the
           work
           of
           making
           created
           being
           infinite
           never
           be
           done
           ?
           The
           answer
           will
           be
           ,
           because
           eternity
           (
           in
           every
           imaginable
           instant
           whereof
           the
           inexhaustible
           power
           of
           God
           can
           if
           he
           will
           be
           still
           adding
           either
           more
           creatures
           or
           more
           perfection
           to
           a
           creature
           )
           can
           never
           be
           at
           an
           end
           .
        
         
           We
           might
           further
           argue
           the
           Infinity
           of
           the
           necessary
           Being
           from
           what
           hath
           been
           said
           of
           its
           undiminishableness
           by
           all
           its
           vast
           communications
           .
           It
           s
           impossibility
           to
           receive
           any
           accession
           
           to
           it self
           by
           any
           its
           (
           so
           great
           productions
           )
           both
           which
           are
           plainly
           demonstrable
           (
           as
           we
           have
           seen
           )
           of
           the
           necessary
           Being
           ,
           even
           as
           it
           is
           such
           ,
           and
           do
           clearly
           (
           as
           any
           thing
           can
           )
           bespeak
           infinity
           .
           But
           we
           have
           thence
           argued
           its
           absolute
           perfection
           which
           so
           evidently
           includes
           the
           same
           thing
           that
           all
           this
           latter
           labour
           might
           have
           been
           spared
           ,
           were
           it
           not
           that
           it
           is
           the
           genius
           of
           some
           persons
           not
           to
           be
           content
           that
           they
           have
           the
           substance
           of
           a
           thing
           said
           ,
           unless
           it
           be
           also
           said
           in
           their
           own
           terms
           .
           And
           that
           the
           express
           asserting
           of
           Gods
           
             simple
             infiniteness
          
           ,
           in
           those
           very
           terms
           ,
           is
           ,
           in
           that
           respect
           ,
           the
           more
           requisite
           as
           it
           is
           a
           form
           of
           expression
           more
           known
           and
           usual
           .
        
         
           There
           are
           yet
           some
           remaining
           difficulties
           in
           the
           matter
           we
           have
           been
           discoursing
           of
           ;
           
           
           which
           partly
           through
           the
           debility
           of
           our
           own
           minds
           we
           cannot
           but
           find
           ;
           and
           which
           partly
           the
           subtilty
           of
           sophistical
           wits
           doth
           create
           to
           us
           .
           It
           will
           be
           requisite
           we
           have
           some
           consideration
           of
           ,
           at
           least
           ,
           some
           of
           them
           ,
           which
           we
           will
           labour
           to
           dispatch
           with
           all
           possible
           brevity
           .
           Leaving
           those
           that
           delight
           in
           the
           sport
           of
           tying
           and
           loosing
           knots
           ,
           or
           of
           weaving
           snares
           ,
           wherein
           cunningly
           to
           entangle
           themselves
           ,
           to
           be
           entertained
           by
           the
           School-men
           ;
           among
           whom
           they
           may
           find
           enough
           upon
           this
           subject
           to
           give
           them
           exercise
           unto
           weariness
           ;
           and
           (
           if
           their
           minds
           have
           any
           relish
           of
           what
           is
           more
           savory
           ,
           )
           I
           may
           venture
           to
           say
           unto
           loathing
           .
        
         
           It
           may
           possibly
           be
           here
           said
           in
           short
           ;
           But
           what
           have
           we
           all
           this
           while
           been
           doing
           ?
           we
           have
           been
           labouring
           to
           prove
           that
           necessary
           Being
           comprehends
           the
           absolute
           fulness
           of
           all
           Being
           :
           And
           what
           doth
           this
           signifie
           ,
           but
           that
           all
           being
           is
           necessary
           ?
           That
           God
           is
           all
           things
           ,
           and
           so
           that
           every
           thing
           is
           God.
           That
           we
           hereby
           confound
           the
           being
           of
           a
           man
           ,
           yea
           ,
           of
           a
           stone
           ,
           or
           whatever
           we
           can
           think
           of
           with
           one
           another
           ,
           and
           all
           with
           the
           Being
           of
           God.
           
        
         
           And
           again
           ,
           how
           is
           it
           possible
           there
           should
           be
           an
           infinite
           self-subsisting
           Being
           .
           For
           then
           how
           can
           there
           be
           any
           finite
           ?
           since
           such
           infinite
           Being
           includes
           all
           Being
           ,
           and
           there
           can
           be
           nothing
           beyond
           all
           .
        
         
           Here
           therefore
           it
           is
           requisite
           ,
           having
           hitherto
           only
           asserted
           and
           endeavoured
           to
           evince
           that
           
             some
             way
          
           necessary
           Being
           doth
           include
           all
           being
           ,
           to
           shew
           in
           
             what
             way
          
           .
           And
           it
           is
           
           plain
           it
           doth
           not
           include
           all
           in
           the
           same
           way
           .
           It
           doth
           not
           so
           include
           that
           which
           is
           created
           by
           it
           ,
           and
           depends
           on
           it
           ,
           as
           it
           doth
           its
           own
           ,
           which
           is
           uncreated
           and
           independent
           .
        
         
           The
           one
           it
           includes
           
             as
             its
             own
          
           or
           rather
           as
           it self
           ,
           the
           other
           ,
           as
           what
           it
           is
           ,
           and
           ever
           was
           ,
           within
           its
           power
           to
           produce
           .
           If
           any
           better
           like
           the
           terms
           formally
           and
           virtually
           they
           may
           serve
           themselves
           of
           them
           at
           their
           own
           pleasure
           ,
           which
           yet
           ,
           as
           to
           many
           ,
           will
           but
           more
           darkly
           speak
           the
           same
           sense
           .
        
         
           We
           must
           here
           know
           ,
           the
           productive
           power
           of
           God
           terminates
           not
           upon
           himself
           ,
           as
           if
           he
           were
           by
           it
           capable
           of
           adding
           any
           thing
           to
           his
           own
           appropriate
           Being
           ;
           which
           is
           (
           as
           hath
           been
           evinced
           already
           )
           infinitely
           full
           and
           incapable
           of
           addition
           ,
           and
           is
           therefore
           all
           pure
           act
           :
           But
           on
           the
           creature
           ,
           where
           there
           is
           still
           a
           perpetual
           possibility
           never
           filled
           up
           ;
           because
           Divine
           power
           can
           never
           be
           exhausted
           .
           And
           thus
           all
           that
           of
           Being
           is
           virtually
           in
           him
           ,
           which
           ,
           either
           having
           produced
           ,
           he
           doth
           totally
           sustain
           ,
           or
           ,
           not
           being
           produced
           ,
           he
           can
           produce
           .
        
         
           Whereupon
           it
           is
           easie
           to
           understand
           how
           necessary
           being
           may
           comprehend
           all
           Being
           and
           yet
           all
           being
           not
           be
           necessary
           .
           It
           comprehends
           all
           Being
           besides
           what
           it self
           is
           ,
           as
           having
           had
           within
           the
           compass
           of
           its
           productive
           power
           whatsoever
           hath
           actually
           sprung
           from
           it
           ,
           and
           having
           within
           the
           compass
           of
           the
           same
           power
           whatsoever
           is
           still
           possible
           to
           be
           produced
           .
           Which
           no
           more
           confounds
           such
           produced
           or
           producible
           Being
           with
           that
           necessary
           being
           
           which
           is
           its
           cause
           ,
           than
           it
           confounds
           all
           the
           effects
           of
           humane
           power
           with
           one
           another
           ,
           and
           with
           the
           being
           of
           a
           man
           ,
           to
           say
           that
           he
           virtually
           comprehended
           them
           (
           so
           far
           as
           they
           were
           producible
           by
           him
           )
           within
           his
           power
           .
           And
           is
           no
           wiser
           an
           inference
           from
           the
           former
           ,
           than
           it
           would
           be
           from
           this
           latter
           ,
           that
           an
           house
           ,
           a
           book
           ,
           and
           a
           child
           are
           the
           same
           thing
           with
           one
           another
           ,
           and
           with
           the
           person
           that
           produced
           them
           ,
           because
           so
           far
           as
           they
           were
           produced
           by
           him
           ,
           he
           had
           it
           in
           his
           power
           to
           produce
           them
           .
           And
           that
           the
           effects
           of
           Divine
           power
           are
           produced
           thereby
           totally
           ,
           whereas
           those
           of
           humane
           power
           are
           produced
           by
           it
           but
           in
           part
           only
           ,
           doth
           ,
           as
           to
           the
           strength
           and
           reasonableness
           of
           the
           argument
           ,
           nothing
           alter
           the
           case
           .
        
         
           And
           as
           to
           the
           next
           ,
           that
           infinite
           being
           should
           seem
           to
           exclude
           all
           finite
           .
           I
           confess
           that
           such
           as
           are
           so
           disposed
           might
           here
           even
           wrangle
           continually
           ,
           as
           they
           might
           do
           about
           any
           thing
           ,
           in
           which
           infiniteness
           is
           concern'd
           :
           And
           yet
           therein
           shew
           themselves
           (
           as
           Seneca
           I
           remember
           speaks
           in
           another
           case
           )
           not
           a
           whit
           the
           more
           learned
           ,
           but
           the
           more
           troublesom
           .
           But
           if
           one
           would
           make
           short
           work
           of
           it
           ,
           and
           barely
           deny
           that
           infinite
           being
           excludes
           finite
           (
           as
           Scotus
           doth
           little
           else
           ;
           *
           besides
           denying
           the
           consequence
           of
           the
           argument
           by
           which
           it
           was
           before
           inforced
           ,
           viz.
           [
           that
           an
           infinite
           body
           would
           exclude
           a
           finite
           ;
           for
           where
           should
           the
           finite
           be
           when
           the
           infinite
           should
           fill
           up
           all
           space
           ?
           And
           therefore
           by
           parity
           of
           reasons
           ,
           why
           should
           not
           infinite
           being
           exclude
           finite
           ?
           ]
           shewing
           the
           disparity
           
           of
           the
           two
           cases
           )
           it
           would
           perhaps
           give
           them
           
             some
             trouble
          
           also
           to
           prove
           it
           .
           For
           which
           way
           would
           they
           go
           to
           work
           ?
           Infinite
           self-subsisting
           Being
           includes
           all
           Being
           ,
           very
           true
           ,
           and
           therefore
           we
           say
           it
           includes
           finite
           .
           And
           what
           then
           ?
           doth
           it
           because
           it
           includes
           it
           ,
           therefore
           exclude
           it
           ?
           And
           let
           the
           matter
           be
           soberly
           considered
           ,
           somewhat
           of
           finite
           being
           and
           power
           we
           say
           (
           and
           apprehend
           no
           knot
           or
           difficulty
           in
           the
           matter
           )
           can
           extend
           so
           far
           as
           to
           produce
           some
           proportionable
           effect
           ,
           or
           can
           do
           such
           and
           such
           things
           .
           And
           what
           ,
           doth
           it
           seem
           likely
           then
           that
           infinite
           being
           and
           power
           can
           therefore
           do
           just
           nothing
           ?
           Is
           it
           not
           a
           reason
           of
           mighty
           force
           ,
           and
           confoundingly
           demonstrative
           ,
           that
           an
           Agent
           can
           do
           nothing
           ,
           or
           cannot
           possibly
           produce
           any
           the
           least
           thing
           ,
           only
           because
           he
           is
           of
           infinite
           power
           ?
        
         
           For
           if
           there
           be
           a
           simple
           inconsistency
           ,
           between
           an
           infinite
           Being
           and
           a
           finite
           ,
           that
           will
           be
           the
           case
           ;
           that
           ,
           because
           the
           former
           is
           infinite
           ,
           therefore
           it
           can
           produce
           nothing
           .
           For
           what
           it
           should
           produce
           cannot
           consist
           with
           it
           
             (
             i.
             e.
          
           even
           not
           being
           finite
           ;
           and
           then
           certainly
           if
           we
           could
           suppose
           the
           effect
           infinite
           ,
           much
           less
           .
           )
           But
           what
           ,
           therefore
           ,
           is
           power
           the
           less
           for
           being
           infinite
           ?
           or
           can
           infinite
           power
           ,
           even
           because
           it
           is
           infinite
           ,
           do
           nothing
           ?
           what
           can
           be
           said
           or
           thought
           more
           absurd
           or
           void
           of
           sense
           ?
           Or
           shall
           it
           be
           said
           that
           the
           infiniteness
           of
           power
           is
           no
           hinderance
           but
           the
           infiniteness
           of
           Being
           ?
           But
           how
           wild
           an
           imagination
           were
           that
           of
           a
           finite
           being
           that
           were
           of
           infinite
           power
           ?
           
           And
           besides
           ,
           is
           that
           power
           somewhat
           or
           nothing
           ?
           surely
           it
           will
           not
           be
           said
           it
           is
           nothing
           .
           Then
           it
           is
           some
           Being
           .
           And
           if
           some
           power
           be
           some
           being
           ,
           what
           then
           is
           infinite
           power
           ,
           is
           not
           that
           infinite
           being
           ?
           And
           now
           therefore
           if
           this
           infinite
           can
           produce
           any
           thing
           ,
           which
           it
           were
           a
           strange
           madness
           to
           deny
           ,
           it
           can
           at
           least
           produce
           some
           finite
           thing
           .
           Wherefore
           there
           is
           no
           inconsistency
           between
           the
           infinite
           and
           finite
           beings
           ?
           unless
           we
           say
           the
           effect
           produced
           even
           by
           being
           produced
           must
           destroy
           ,
           or
           (
           even
           infinitely
           )
           impair
           its
           cause
           ,
           so
           as
           to
           make
           it
           cease
           at
           least
           to
           be
           infinite
           .
           But
           that
           also
           cannot
           possibly
           be
           said
           of
           that
           which
           is
           infinite
           and
           necessary
           ,
           which
           ,
           as
           hath
           been
           shewn
           ,
           cannot
           ,
           by
           whatsoever
           productions
           ,
           suffer
           any
           diminution
           or
           decay
           .
           If
           here
           it
           be
           further
           urged
           .
           But
           here
           is
           an
           infinite
           being
           now
           supposed
           ,
           let
           next
           be
           supposed
           the
           production
           of
           a
           finite
           .
           This
           is
           not
           the
           same
           with
           the
           other
           ;
           for
           surely
           infinite
           and
           finite
           are
           distinguishable
           enough
           ,
           and
           do
           even
           infinitely
           differ
           .
           This
           finite
           is
           either
           something
           or
           nothing
           ;
           nothing
           it
           cannot
           be
           said
           ;
           for
           it
           was
           supposed
           a
           Being
           ,
           and
           produced
           ;
           but
           the
           production
           of
           nothing
           is
           no
           production
           .
           It
           is
           somewhat
           then
           ;
           here
           is
           therefore
           an
           infinite
           Being
           ,
           and
           a
           finite
           now
           besides
           .
           The
           infinite
           it
           was
           said
           cannot
           be
           diminished
           ;
           the
           finite
           ,
           a
           real
           something
           is
           added
           .
           Is
           there
           therefore
           nothing
           more
           of
           existent
           Being
           than
           there
           was
           before
           this
           production
           ?
           It
           is
           answered
           ,
           nothing
           more
           than
           virtually
           was
           before
           ;
           for
           when
           we
           suppose
           an
           infinite
           Being
           ,
           
           and
           afterwards
           a
           finite
           .
           This
           finite
           is
           not
           to
           be
           lookt
           upon
           as
           emerging
           or
           springing
           up
           of
           it self
           out
           of
           nothing
           ,
           or
           as
           proceeding
           from
           some
           third
           thing
           as
           its
           cause
           ,
           but
           as
           produced
           by
           that
           infinite
           ,
           or
           springing
           out
           of
           that
           ,
           which
           it
           could
           not
           do
           ,
           but
           as
           being
           before
           virtually
           contained
           in
           it
           .
           For
           the
           infinite
           produces
           nothing
           ,
           which
           it
           could
           not
           produce
           .
           And
           what
           it
           could
           produce
           was
           before
           contained
           in
           it
           as
           in
           the
           power
           of
           its
           cause
           .
           And
           to
           any
           one
           that
           attends
           and
           is
           not
           disposed
           to
           be
           quarrelsome
           ,
           this
           is
           as
           plain
           ,
           and
           easie
           to
           be
           understood
           ,
           as
           how
           any
           finite
           thing
           may
           produce
           another
           ,
           or
           rather
           more
           plain
           and
           easie
           ,
           because
           a
           finite
           Agent
           doth
           not
           entirely
           contain
           its
           effect
           within
           it self
           ,
           or
           in
           its
           own
           power
           ,
           as
           an
           infinite
           doth
           .
           If
           yet
           it
           be
           again
           said
           ,
           that
           which
           is
           limited
           is
           not
           infinite
           ,
           but
           suppose
           any
           finite
           thing
           produced
           into
           being
           after
           a
           pre-existent
           infinite
           ,
           this
           infinite
           becomes
           now
           limited
           ;
           for
           the
           being
           of
           the
           finite
           is
           not
           that
           of
           the
           infinite
           ,
           each
           hath
           its
           own
           distinct
           Being
           .
        
         
           And
           it
           cannot
           be
           said
           of
           the
           one
           ,
           it
           is
           the
           other
           ;
           therefore
           each
           is
           limited
           to
           it self
           .
           I
           answer
           ,
           that
           which
           was
           infinite
           becomes
           not
           hereby
           less
           than
           it
           was
           ;
           for
           it
           hath
           produced
           nothing
           but
           what
           was
           before
           virtually
           contained
           in
           it
           ,
           and
           still
           is
           (
           for
           it
           still
           totally
           sustains
           the
           other
           .
           )
           But
           whatsoever
           it
           actually
           doth
           ,
           it
           can
           do
           ,
           or
           hath
           within
           its
           power
           :
           therefore
           if
           it
           were
           infinite
           before
           ,
           and
           is
           not
           now
           become
           less
           ,
           it
           is
           still
           infinite
           .
        
         
         
           Whefore
           the
           true
           reason
           why
           the
           position
           of
           a
           finite
           thing
           after
           a
           supposed
           all-comprehending
           infinite
           doth
           no
           way
           intrench
           upon
           or
           detract
           from
           the
           others
           all-comprehensive
           infinity
           ,
           is
           ,
           that
           it
           was
           formerly
           contained
           ,
           and
           still
           is
           ,
           within
           the
           virtue
           and
           power
           of
           the
           other
           .
        
         
           It
           is
           true
           ,
           that
           if
           we
           should
           suppose
           any
           thing
           besides
           that
           supposed
           infinite
           to
           be
           of
           it self
           that
           would
           infer
           a
           limitation
           of
           the
           former
           .
           Infer
           ,
           I
           say
           ,
           not
           cause
           it
           ,
           that
           is
           ,
           it
           would
           not
           make
           it
           cease
           to
           be
           all-comprehendingly
           infinite
           ,
           but
           it
           would
           argue
           it
           not
           to
           have
           been
           so
           before
           ;
           and
           that
           the
           supposition
           of
           its
           infinity
           was
           a
           false
           supposition
           ,
           because
           it
           would
           then
           appear
           ,
           that
           the
           former
           did
           not
           comprehend
           all
           being
           any
           way
           in
           it self
           .
           Somewhat
           being
           now
           found
           to
           be
           
             in
             Being
          
           ,
           which
           hath
           no
           dependence
           thereon
           :
           whence
           it
           would
           be
           evident
           neither
           can
           be
           so
           .
           Of
           which
           some
           good
           use
           may
           be
           made
           to
           a
           further
           purpose
           by
           and
           by
           .
        
         
           Here
           only
           we
           may
           by
           the
           way
           annex
           ,
           as
           a
           just
           corollary
           from
           the
           foregoing
           discourse
           ,
           that
           as
           the
           supposition
           of
           necessary
           self-subsisting
           matter
           was
           before
           shewn
           to
           be
           a
           vain
           ,
           it
           now
           also
           appears
           plainly
           to
           be
           altogether
           an
           impossible
           supposition
           .
           For
           since
           the
           necessary
           self-subsisting
           Being
           ,
           is
           infinite
           ,
           and
           all-comprehensive
           ;
           and
           if
           matter
           were
           supposed
           necessary
           ,
           we
           must
           have
           another
           necessary
           being
           to
           form
           the
           world
           inasmuch
           as
           matter
           is
           not
           self-active
           ,
           much
           less
           intelligent
           (
           as
           it
           hath
           
           both
           been
           proved
           it
           cannot
           be
           ,
           and
           that
           the
           Former
           of
           this
           world
           must
           be
           .
           )
           It
           is
           therefore
           out
           of
           question
           ,
           that
           because
           both
           cannot
           be
           all-comprehensive
           ,
           they
           cannot
           both
           be
           necessary
           ;
           Nor
           can
           the
           vastly
           different
           kinds
           or
           natures
           of
           these
           things
           salve
           the
           business
           ;
           for
           be
           they
           of
           what
           kinds
           they
           will
           ,
           they
           are
           still
           Beings
           .
           Besides
           ,
           if
           matter
           were
           necessary
           ,
           and
           self-subsisting
           ,
           every
           particle
           of
           it
           must
           be
           so
           .
           And
           then
           we
           shall
           have
           not
           only
           two
           ,
           but
           an
           infinite
           number
           of
           such
           infinites
           ,
           and
           all
           of
           the
           same
           kind
           .
           But
           Being
           only
           of
           this
           or
           that
           sort
           (
           as
           is
           apparent
           where
           more
           sorts
           do
           exist
           than
           one
           )
           could
           not
           be
           simply
           infinite
           ,
           except
           as
           the
           other
           depends
           thereon
           ;
           and
           as
           this
           one
           is
           radically
           comprehensive
           of
           all
           the
           rest
           ,
           that
           can
           come
           under
           the
           general
           and
           most
           common
           notion
           of
           Being
           .
           For
           that
           there
           is
           some
           general
           notion
           ,
           wherein
           all
           being
           agrees
           ,
           and
           by
           which
           it
           differs
           from
           no
           being
           ,
           is
           ,
           I
           think
           ,
           little
           to
           be
           doubted
           ;
           how
           unequally
           soever
           ,
           and
           dependently
           ,
           the
           one
           upon
           the
           other
           ,
           the
           distinct
           sorts
           do
           partake
           therein
           .
           Whereupon
           the
           expressions
           [
           super-essential
           ]
           and
           others
           like
           it
           ,
           spoken
           of
           God
           ,
           must
           be
           understood
           ,
           as
           rhetorical
           strains
           ,
           importing
           more
           reverence
           ,
           than
           rigid
           truth
           .
           Except
           by
           essence
           (
           as
           was
           formerly
           said
           )
           only
           that
           which
           is
           created
           be
           meant
           .
           And
           that
           only
           a
           purer
           and
           more
           noble
           kind
           of
           essence
           were
           intended
           to
           be
           asserted
           to
           him
           ,
           *
           
           which
           yet
           seems
           also
           unwarrantable
           and
           injuririous
           that
           a
           word
           of
           that
           import
           should
           be
           so
           misapplied
           and
           transferr'd
           from
           the
           substance
           ,
           to
           signifie
           nothing
           but
           the
           shadow
           ,
           rather
           ,
           of
           Being
           .
           And
           that
           they
           who
           would
           seem
           zealously
           concern'd
           to
           appropriate
           all
           Being
           unto
           God
           ,
           should
           ,
           in
           the
           height
           of
           their
           transport
           ,
           so
           far
           forget
           themselves
           ,
           as
           to
           set
           him
           above
           all
           being
           ,
           and
           so
           deny
           him
           any
           at
           all
           .
           For
           surely
           that
           which
           simply
           is
           above
           all
           being
           is
           no
           being
           .
        
         
           And
           as
           to
           the
           unity
           or
           onliness
           rather
           of
           this
           
           being
           (
           or
           of
           the
           God-head
           )
           the
           deduction
           thereof
           seems
           plain
           and
           easie
           from
           what
           hath
           been
           already
           proved
           ;
           that
           is
           from
           the
           
             absolute
             perfection
          
           thereof
           .
           For
           though
           some
           do
           toil
           themselves
           much
           about
           this
           matter
           ;
           and
           others
           plainly
           conclude
           that
           it
           is
           not
           to
           be
           proved
           at
           all
           in
           a
           rational
           way
           ,
           but
           only
           by
           divine
           revelation
           .
           Yet
           I
           conceive
           ,
           they
           that
           follow
           the
           method
           (
           having
           proved
           some
           
             necessary
             self-subsisting
             being
          
           ,
           the
           root
           and
           original
           spring
           of
           all
           Being
           and
           perfection
           actual
           and
           possible
           ;
           which
           is
           as
           plain
           as
           any
           thing
           can
           be
           )
           of
           deducing
           from
           thence
           the
           absolute
           all
           comprehending
           perfection
           of
           such
           necessary
           being
           will
           find
           their
           work
           as
           good
           as
           done
           .
           For
           nothing
           seems
           more
           evident
           than
           that
           there
           cannot
           be
           two
           (
           much
           less
           more
           )
           such
           Beings
           .
           Inasmuch
           as
           one
           comprehends
           in
           it self
           all
           being
           and
           perfection
           ;
           for
           there
           can
           be
           but
           
             one
             all
          
           ,
           without
           which
           is
           nothing
           .
           So
           that
           ,
           one
           such
           being
           supposed
           ,
           another
           can
           have
           nothing
           remaining
           to
           
           it
           .
           Yea
           so
           far
           is
           it
           therefore
           ,
           if
           we
           suppose
           one
           infinite
           and
           absolutely
           perfect
           being
           ,
           that
           there
           can
           be
           another
           independent
           thereon
           (
           and
           of
           a
           depending
           infinity
           we
           need
           not
           say
           more
           than
           we
           have
           ,
           which
           if
           any
           such
           could
           be
           ,
           cannot
           possibly
           be
           a
           distinct
           God
           )
           that
           there
           cannot
           be
           the
           minutest
           finite
           thing
           imaginable
           ,
           which
           that
           supposed
           infinity
           doth
           not
           comprehend
           ,
           or
           that
           can
           stand
           apart
           from
           it
           ,
           on
           any
           distinct
           basis
           of
           its
           own
           .
           And
           that
           this
           matter
           may
           be
           left
           ,
           as
           plain
           as
           we
           can
           make
           it
           ;
           supposing
           it
           already
           most
           evident
           .
        
         
           That
           there
           is
           actually
           existing
           an
           absolute
           entire
           fulness
           of
           Wisdom
           ,
           Power
           ,
           so
           of
           all
           other
           perfection
           .
        
         
           That
           absolute
           entire
           fulness
           of
           perfection
           is
           infinite
           .
        
         
           That
           this
           infinite
           perfection
           must
           have
           its
           primary
           seat
           somewhere
           .
        
         
           That
           its
           primary
           original
           seat
           can
           be
           no
           where
           but
           in
           necessary
           self-subsisting
           Being
           .
        
         
           We
           hereupon
           add
           ,
           that
           if
           we
           suppose
           multitude
           ,
           or
           any
           plurality
           ,
           of
           necessary
           self-originate
           Beings
           concurring
           to
           make
           up
           the
           seat
           or
           subject
           of
           this
           infinite
           perfection
           .
           
             Each
             one
          
           must
           either
           be
           of
           finite
           ,
           and
           partial
           perfection
           ;
           or
           infinite
           ,
           and
           absolute
           .
           Not
           infinite
           and
           absolute
           ;
           because
           one
           self-originate
           infinitely
           and
           absolutely
           perfect
           being
           ,
           will
           necessarily
           comprehend
           all
           perfection
           and
           leave
           nothing
           to
           the
           rest
           .
           Not
           finite
           ,
           because
           many
           finites
           can
           never
           make
           one
           infinite
           ;
           much
           less
           can
           many
           broken
           parcels
           or
           fragments
           of
           perfection
           ,
           ever
           make
           
           infinite
           and
           absolute
           perfection
           :
           Even
           though
           their
           number
           (
           if
           that
           were
           possible
           )
           were
           infinite
           .
           For
           the
           perfection
           of
           unity
           ,
           would
           still
           be
           wanting
           ,
           and
           their
           communication
           and
           concurrence
           to
           any
           work
           (
           even
           such
           as
           we
           see
           is
           done
           )
           be
           infinitely
           imperfect
           ,
           and
           impossible
           .
        
         
           We
           might
           ,
           more
           at
           large
           ,
           and
           with
           a
           (
           much
           more
           pompous
           )
           number
           and
           apparatus
           of
           arguments
           ,
           have
           shewn
           ,
           that
           there
           can
           be
           no
           more
           Gods
           than
           one
           .
           But
           to
           such
           as
           had
           rather
           be
           informed
           than
           bewildered
           and
           lost
           ,
           clear
           proof
           that
           is
           shorter
           and
           more
           comprehensive
           ,
           will
           be
           more
           grateful
           .
        
         
           Nor
           doth
           this
           proof
           of
           the
           uniting
           of
           the
           God-head
           any
           way
           impugn
           the
           Trinity
           ,
           which
           is
           by
           Christians
           believed
           therein
           (
           and
           whereof
           some
           Heathens
           ,
           as
           is
           known
           ,
           have
           not
           been
           wholly
           without
           some
           apprehension
           ,
           however
           they
           came
           by
           it
           )
           or
           exclude
           a
           sufficient
           uncreated
           ground
           of
           Trinal
           distinction
           .
           As
           would
           be
           seen
           if
           that
           great
           difference
           of
           Beings
           necessary
           and
           contingent
           ,
           be
           well
           stated
           ;
           and
           what
           is
           by
           eternal
           necessary
           emanation
           of
           the
           
             Divine
             Nature
          
           ,
           be
           duly
           distinguished
           from
           the
           arbitrary
           products
           of
           the
           
             Divine
             Will.
          
           And
           the
           matter
           be
           throughly
           examined
           ,
           whether
           ,
           herein
           ,
           be
           not
           a
           sufficient
           distinction
           of
           that
           which
           is
           increated
           ,
           and
           that
           which
           is
           created
           .
           In
           this
           way
           it
           is
           possible
           it
           might
           be
           cleared
           ,
           how
           a
           Trinity
           in
           the
           God-head
           
             may
             be
          
           very
           consistently
           with
           the
           unity
           thereof
           .
           But
           
             that
             it
             is
          
           ,
           we
           cannot
           know
           ,
           but
           by
           his
           telling
           us
           so
           .
           It
           being
           among
           the
           many
           things
           of
           God
           which
           
           are
           not
           to
           be
           known
           ,
           but
           by
           the
           Spirit
           of
           God
           revealing
           and
           testifying
           them
           ,
           in
           and
           according
           to
           the
           holy
           Scriptures
           .
           As
           the
           things
           of
           a
           man
           are
           not
           known
           but
           by
           the
           spirit
           of
           a
           man.
           And
           what
           further
           evidence
           we
           may
           justly
           and
           reasonably
           take
           from
           those
           Scriptures
           ,
           even
           in
           reference
           to
           some
           of
           the
           things
           hitherto
           discoursed
           ,
           may
           be
           hereafter
           shewn
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           
             
               Demands
               in
               reference
               to
               what
               hath
               been
               hitherto
               discoursed
               ,
               with
               some
               reasonings
               thereupon
               :
            
             1.
             
             
               Is
               is
               possible
               ,
               that
               ,
               upon
               supposition
               of
               This
               Beings
               existence
               ,
               it
               may
               be
               ,
               in
               any
               way
               sutable
               to
               our
               present
               state
               ,
               made
               known
               to
               us
               that
               it
               doth
               exist
               ?
               Proved
            
             1.
             
             
               That
               it
               may
            
             .
             2.
             
             
               That
               ,
               since
               any
               other
               fit
               way
               ,
               that
               can
               be
               thought
               on
               ,
               is
               as
               much
               liable
               to
               exception
               as
               that
               we
               have
               already
               :
               This
               must
               be
               ,
               therefore
               ,
               sufficient
               .
               Strong
               Impressions
               .
               Glorious
               Apparitions
               .
               Terrible
               Voices
               .
               Surprising
               Transformations
               .
               If
               these
               necessary
               .
               Is
               it
               needful
               they
               be
               universal
               ?
               Frequent
               ?
            
          
           
             
               If
               not
               ,
               more
               rare
               things
               of
               this
               sort
               not
               wanting
               .
            
          
           
             2
             
               Demand
               .
               Can
               Subjects
               ,
               remote
               from
               their
               Prince
               ,
               sufficiently
               be
               assured
               of
               his
               existence
               ?
            
          
           
             3
             
               Demand
               .
               Can
               we
               be
               sure
               there
               are
               men
               on
               earth
               ?
            
          
        
         
           AND
           if
           any
           should
           in
           the
           mean
           time
           ,
           still
           remain
           either
           doubtful
           ,
           or
           apt
           to
           
           cavil
           ,
           after
           all
           that
           hath
           been
           said
           ,
           for
           proof
           of
           that
           Beings
           existence
           which
           we
           have
           described
           ,
           I
           would
           only
           add
           these
           few
           things
           ,
           by
           way
           of
           enquiry
           or
           demand
           ,
           viz.
           
        
         
           First
           ,
           Do
           they
           believe
           ,
           
             upon
             supposition
             of
             the
             existence
             of
             such
             a
             Being
             ,
          
           that
           it
           is
           possible
           
           it
           may
           be
           made
           known
           to
           us
           ,
           in
           our
           present
           state
           and
           circumstances
           ,
           by
           means
           not
           unsutable
           thereto
           ,
           or
           inconvenient
           to
           the
           order
           and
           government
           of
           the
           world
           ,
           
             that
             it
             doth
             exist
          
           ?
           It
           were
           strange
           to
           say
           or
           suppose
           ,
           that
           a
           Being
           of
           so
           high
           perfection
           as
           this
           we
           have
           hitherto
           given
           an
           account
           of
           ,
           
             if
             he
             is
          
           ,
           cannot
           in
           any
           fit
           way
           make
           it
           known
           
             that
             he
             is
          
           ,
           to
           an
           intelligent
           and
           apprehensive
           sort
           of
           creatures
           .
        
         
           If
           ,
           indeed
           ,
           
             he
             is
          
           ;
           and
           be
           the
           common
           cause
           ,
           Author
           and
           Lord
           of
           us
           and
           all
           things
           (
           which
           we
           do
           now
           but
           suppose
           .
           And
           we
           may
           defie
           cavil
           to
           alledge
           any
           thing
           that
           is
           so
           much
           as
           colourable
           against
           the
           possibility
           of
           the
           supposition
           )
           surely
           he
           hath
           done
           greater
           things
           than
           the
           making
           of
           it
           known
           
             that
             he
             is
          
           .
           It
           is
           no
           unapprehensible
           thing
           .
           There
           hath
           been
           no
           inconsistent
           notion
           hitherto
           given
           of
           him
           .
           Nothing
           said
           concerning
           him
           ;
           but
           will
           well
           admit
           that
           it
           is
           possible
           such
           a
           Being
           may
           be
           now
           existant
           .
           Yea
           we
           not
           only
           can
           conceive
           ,
           but
           we
           actually
           have
           (
           and
           cannot
           but
           have
           )
           
             some
             conception
          
           ,
           of
           the
           several
           attributes
           we
           have
           ascribed
           to
           him
           ;
           so
           as
           to
           apply
           them
           (
           severally
           )
           to
           somewhat
           else
           ,
           if
           we
           will
           not
           apply
           them
           (
           joyntly
           )
           to
           him
           .
           We
           cannot
           but
           admit
           there
           is
           
             some
             eternal
             necessary
             Being
          
           ;
           somewhat
           that
           is
           
             of
             it self
             ,
             active
          
           ;
           somewhat
           that
           is
           
             powerful
             ,
             wise
             ,
             and
             good
             .
          
           And
           these
           notions
           have
           in
           them
           no
           repugnancy
           to
           one
           another
           ;
           wherefore
           it
           is
           not
           impossible
           they
           may
           meet
           and
           agree
           together
           in
           full
           perfection
           to
           one
           and
           the
           same
           existent
           Being
           .
           And
           hence
           it
           is
           manifestly
           
           no
           unapprehensible
           thing
           ,
           
             that
             such
             a
             Being
             doth
             exist
             .
          
           Now
           supposing
           ,
           that
           it
           doth
           exist
           ,
           and
           hath
           been
           to
           us
           the
           cause
           and
           Author
           of
           our
           Being
           ;
           hath
           given
           us
           the
           reasonable
           ,
           intelligent
           nature
           which
           we
           find
           our selves
           possessors
           of
           ;
           and
           that
           very
           power
           whereby
           we
           apprehend
           the
           existence
           of
           such
           a
           Being
           as
           he
           is
           
             to
             be
             possible
          
           (
           all
           which
           we
           for
           the
           present
           do
           still
           but
           suppose
           )
           while
           also
           his
           actual
           existence
           is
           not
           unapprehensible
           ,
           were
           it
           not
           the
           greatest
           madness
           imaginable
           to
           say
           ,
           that
           
             if
             he
             do
             exist
          
           ,
           he
           cannot
           also
           make
           our
           apprehensive
           nature
           understand
           this
           apprehensible
           thing
           that
           he
           
             doth
             exist
          
           ?
           We
           will
           therefore
           take
           it
           for
           granted
           ,
           and
           as
           a
           thing
           which
           no
           man
           well
           in
           his
           wits
           will
           deny
           ,
           
             that
             upon
             supposition
             such
             a
             Being
             ,
             the
             Cause
             and
             Author
             of
             all
             things
             do
             exist
             ,
          
           he
           might
           ,
           in
           some
           convenient
           way
           or
           other
           ,
           with
           sufficient
           evidence
           ,
           make
           it
           known
           to
           such
           creatures
           as
           we
           ,
           so
           as
           to
           beget
           in
           us
           a
           rational
           certainty
           
             that
             he
             doth
             exist
          
           .
        
         
           Upon
           which
           presumed
           ground
           we
           will
           only
           reason
           thus
           or
           assume
           to
           it
           ;
           
             That
             there
             is
             no
             possible
             ,
             and
             fit
             way
             of
             doing
             it
             ;
             which
             is
             not
             liable
             to
             as
             much
             exception
             ,
             as
             the
             evidence
             we
             already
             have
             .
          
           Whence
           it
           will
           be
           consequent
           ,
           that
           if
           the
           thing
           be
           possible
           to
           be
           fitly
           done
           ,
           it
           is
           done
           already
           .
           That
           is
           ,
           that
           if
           we
           can
           apprehend
           ,
           how
           it
           may
           be
           possible
           such
           a
           Being
           ,
           actually
           existent
           ,
           might
           give
           us
           that
           evidence
           of
           his
           existence
           that
           should
           be
           sutable
           to
           our
           present
           state
           ,
           and
           sufficient
           to
           out-weigh
           all
           objections
           to
           the
           contrary
           (
           without
           which
           it
           
           were
           not
           rationally
           sufficient
           .
           )
           And
           that
           we
           can
           apprehend
           no
           possible
           way
           of
           doing
           this
           ,
           which
           will
           not
           be
           liable
           to
           the
           same
           or
           equal
           objections
           as
           may
           be
           made
           against
           the
           present
           means
           we
           have
           for
           the
           begetting
           of
           this
           certainty
           in
           us
           ,
           then
           we
           have
           already
           sufficient
           evidence
           of
           this
           Beings
           existence
           .
           That
           is
           such
           as
           ought
           to
           prevail
           against
           all
           objections
           ,
           and
           obtain
           our
           assent
           that
           it
           doth
           exist
           .
        
         
           Here
           it
           is
           only
           needful
           to
           be
           considered
           what
           ways
           can
           be
           thought
           of
           ,
           which
           we
           will
           say
           might
           
             assure
             us
          
           in
           this
           matter
           ,
           that
           we
           already
           have
           not
           .
           And
           what
           might
           be
           objected
           against
           them
           ,
           equally
           ,
           as
           against
           the
           means
           we
           now
           have
           .
        
         
           Will
           we
           say
           such
           a
           Being
           ,
           if
           he
           did
           actually
           
           exist
           ,
           might
           ascertain
           us
           of
           his
           existence
           by
           some
           powerful
           impression
           of
           that
           truth
           upon
           our
           minds
           ?
        
         
           We
           will
           not
           insist
           ,
           what
           there
           is
           of
           this
           already
           .
           Let
           them
           consider
           who
           gainsay
           ,
           what
           they
           can
           find
           of
           it
           in
           their
           own
           minds
           .
           And
           whether
           they
           are
           not
           engaged
           by
           their
           Atheistical
           inclinations
           in
           a
           contention
           against
           themselves
           ,
           and
           their
           more
           natural
           sentiments
           :
           From
           which
           they
           find
           it
           a
           matter
           of
           no
           small
           difficulty
           to
           be
           delivered
           ?
           It
           was
           not
           for
           nothing
           ,
           that
           even
           Epicurus
           himself
           calls
           this
           
             of
             an
             existing
             Diety
          
           ,
           a
           
             Proleptical
             Notion
          
           .
           But
           you
           may
           say
           ,
           the
           impression
           might
           have
           been
           
             simply
             universal
          
           ,
           and
           
             so
             irresistable
          
           ,
           as
           to
           prevent
           or
           overbear
           all
           doubt
           or
           inclination
           to
           doubt
           .
        
         
           And
           ,
           first
           ,
           for
           the
           
             universality
             of
             it
          
           ,
           why
           
           may
           we
           not
           suppose
           it
           already
           sufficiently
           universal
           ?
           As
           hath
           been
           heretofore
           alledged
           .
           With
           what
           confidence
           can
           the
           few
           dissenting
           Atheists
           ,
           that
           have
           professed
           to
           be
           of
           another
           perswasion
           ,
           put
           that
           value
           upon
           themselves
           ,
           as
           to
           reckon
           their
           dissent
           considerable
           enough
           to
           implede
           the
           universality
           of
           this
           impression
           .
           Or
           what
           doth
           it
           signifie
           more
           to
           that
           purpose
           ,
           than
           some
           few
           instances
           may
           do
           ,
           of
           persons
           so
           stupidly
           foolish
           as
           to
           give
           much
           less
           discovery
           of
           any
           rational
           faculty
           ,
           than
           some
           beasts
           ,
           to
           the
           impugning
           the
           universal
           rationality
           of
           mankind
           ?
        
         
           Besides
           that
           ,
           
             your
             contrary
             profession
          
           is
           no
           sufficient
           argument
           of
           your
           
             contrary
             perswasion
          
           ,
           much
           less
           ,
           that
           you
           never
           had
           any
           stamp
           or
           impression
           of
           a
           Deity
           upon
           your
           minds
           ,
           or
           that
           you
           have
           quite
           raz'd
           it
           out
           .
           It
           is
           much
           to
           be
           suspected
           that
           you
           hold
           not
           your
           contrary
           perswasion
           ,
           with
           that
           unshaken
           confidence
           ,
           and
           freedom
           from
           all
           fearful
           and
           suspicious
           mis-givings
           ,
           as
           that
           you
           have
           much
           more
           reason
           to
           brag
           of
           your
           dis-belief
           for
           the
           strength
           ,
           than
           you
           have
           for
           the
           goodness
           of
           it
           .
           And
           that
           you
           have
           those
           qualmish
           fits
           ,
           which
           bewray
           the
           impression
           (
           at
           least
           to
           your
           own
           notice
           and
           reflection
           ,
           if
           you
           would
           but
           allow
           your selves
           the
           liberty
           of
           so
           much
           converse
           with
           your selves
           )
           that
           you
           will
           not
           confess
           ,
           and
           yet
           cannot
           utterly
           deface
           .
        
         
           But
           if
           in
           this
           you
           had
           quite
           won
           the
           day
           ,
           and
           were
           masters
           of
           your
           design
           ;
           were
           it
           not
           pretty
           to
           suppose
           that
           the
           common
           consent
           of
           
           mankind
           would
           be
           a
           good
           argument
           of
           the
           existence
           of
           a
           Deity
           .
           If
           it
           be
           so
           universal
           as
           to
           include
           your
           vote
           and
           suffrage
           (
           as
           no
           doubt
           it
           is
           without
           you
           a
           better
           than
           you
           can
           answer
           )
           but
           that
           when
           you
           have
           made
           an
           hard
           shift
           to
           withdraw
           your
           assent
           ,
           you
           have
           undone
           the
           Deity
           and
           Religion
           !
           Doth
           this
           cause
           stand
           and
           fall
           with
           you
           ?
           Unto
           which
           you
           can
           contribute
           about
           as
           much
           as
           the
           fly
           to
           the
           triumph
           !
           was
           that
           true
           before
           ,
           which
           now
           your
           hard-la-boured
           dissent
           hath
           made
           false
           ?
        
         
           But
           if
           this
           impression
           were
           simply
           universal
           ,
           so
           as
           also
           to
           include
           you
           ,
           it
           matters
           not
           what
           men
           
             would
             say
          
           or
           object
           against
           it
           ;
           (
           it
           is
           to
           be
           supposed
           they
           would
           be
           in
           no
           disposition
           to
           object
           any
           thing
           .
           )
           But
           what
           were
           
             to
             be
             said
          
           ;
           or
           what
           the
           case
           it self
           ,
           objectively
           considered
           ,
           would
           admit
           .
           And
           though
           it
           would
           not
           (
           as
           now
           it
           doth
           not
           )
           admit
           of
           any
           thing
           to
           be
           said
           to
           any
           purpose
           ;
           yet
           the
           same
           thing
           were
           still
           to
           be
           said
           that
           you
           now
           say
           .
           And
           if
           we
           should
           but
           again
           unsuppose
           so
           much
           of
           the
           former
           supposition
           ,
           as
           to
           imagine
           that
           some
           few
           should
           have
           made
           their
           escape
           ,
           and
           disburdened
           themselves
           of
           all
           apprehensions
           of
           God.
           Would
           they
           not
           with
           the
           same
           impudence
           as
           you
           now
           do
           ,
           say
           that
           all
           Religion
           were
           nothing
           else
           but
           Enthusiastical
           Fanaticism
           ?
           And
           that
           all
           mankind
           ,
           besides
           themselves
           ,
           were
           enslaved
           fools
           ?
        
         
           And
           for
           the
           meer
           
             irresistableness
             of
             this
             impression
          
           ;
           'T
           is
           true
           it
           would
           take
           away
           all
           disposition
           to
           oppose
           ,
           but
           it
           may
           be
           presumed
           
           this
           is
           none
           of
           the
           
             rational
             evidence
          
           which
           we
           suppose
           you
           to
           mean
           ;
           when
           you
           admit
           (
           if
           you
           do
           admit
           )
           that
           ,
           some
           way
           or
           other
           ,
           the
           existence
           of
           such
           a
           Being
           might
           be
           (
           possibly
           )
           made
           so
           evident
           ,
           as
           to
           induce
           a
           rational
           certainty
           thereof
           .
           For
           to
           believe
           such
           a
           thing
           to
           be
           true
           only
           upon
           a
           strong
           impulse
           (
           how
           certain
           soever
           the
           thing
           be
           )
           is
           not
           to
           assent
           to
           it
           upon
           a
           foregoing
           reason
           .
           Nor
           can
           any
           ,
           in
           that
           case
           ,
           tell
           why
           they
           believe
           it
           ,
           but
           that
           they
           believe
           it
           .
           You
           will
           not
           sure
           think
           any
           thing
           the
           truer
           for
           this
           ,
           only
           ,
           that
           such
           and
           such
           believe
           it
           with
           a
           sturdy
           confidence
           .
           'T
           is
           true
           that
           the
           universality
           and
           naturalness
           of
           such
           a
           perswasion
           ,
           as
           pointing
           us
           to
           a
           common
           cause
           thereof
           ,
           affords
           the
           matter
           of
           an
           argument
           ,
           or
           is
           a
           medium
           not
           contemptible
           nor
           capable
           of
           answer
           ,
           as
           hath
           been
           said
           before
           .
        
         
           But
           
             to
             be
             irresistibly
             captivated
             into
             an
             assent
             ,
          
           is
           no
           medium
           at
           all
           ;
           but
           an
           
             immediate
             perswasion
          
           of
           the
           thing
           it self
           without
           a
           reason
           .
        
         
           Therefore
           must
           it
           yet
           be
           demanded
           of
           Atheistical
           persons
           ,
           what
           means
           ,
           that
           you
           yet
           
           have
           not
           ,
           would
           you
           think
           sufficient
           to
           have
           put
           this
           matter
           out
           of
           doubt
           ?
           Will
           you
           say
           some
           kind
           of
           very
           glorious
           apparitions
           ,
           becoming
           the
           majesty
           of
           such
           a
           one
           as
           this
           Being
           is
           represented
           ,
           would
           have
           satisfied
           ?
           But
           if
           you
           know
           how
           to
           phansie
           ,
           that
           such
           a
           thing
           as
           the
           Sun
           ,
           and
           other
           luminaries
           ,
           might
           have
           been
           compacted
           of
           a
           certain
           peculiar
           sort
           of
           atoms
           ,
           coming
           together
           of
           their
           own
           accord
           ;
           without
           the
           direction
           of
           a
           wise
           Agent
           :
           yea
           
           and
           consist
           so
           long
           ,
           and
           hold
           so
           strangely
           regular
           motions
           ;
        
         
           How
           easie
           would
           it
           be
           to
           object
           that
           ,
           with
           much
           advantage
           ,
           against
           what
           any
           temporary
           apparition
           ,
           be
           it
           as
           glorious
           as
           you
           can
           imagine
           ,
           might
           seem
           to
           signifie
           to
           this
           purpose
           .
        
         
           Would
           dreadful
           loud
           voices
           proclaiming
           him
           to
           be
           of
           whose
           existence
           you
           doubt
           have
           serv'd
           the
           turn
           ?
           It
           is
           likely
           ,
           if
           your
           fear
           would
           have
           permitted
           you
           to
           use
           your
           wit
           ,
           you
           would
           have
           had
           some
           subtil
           inventions
           how
           by
           some
           odd
           rancounter
           of
           angry
           atoms
           ,
           the
           air
           or
           clouds
           might
           become
           thus
           terribly
           vocal
           .
           And
           when
           you
           know
           already
           ,
           that
           they
           do
           sometimes
           salute
           your
           ears
           with
           very
           loud
           sounds
           (
           as
           when
           it
           thunders
           )
           there
           is
           little
           doubt
           ,
           but
           your
           great
           wit
           can
           devise
           a
           way
           ,
           how
           possibly
           such
           sounds
           might
           become
           articulate
           .
           And
           for
           the
           sense
           and
           coherent
           import
           of
           what
           were
           spoken
           ;
           you
           that
           are
           so
           good
           at
           conjecturing
           how
           things
           might
           casually
           happen
           ,
           would
           not
           be
           long
           in
           making
           a
           guess
           that
           might
           serve
           that
           turn
           also
           .
           Except
           you
           were
           grown
           very
           dull
           and
           barren
           ;
           and
           that
           fancy
           that
           served
           you
           to
           imagine
           how
           the
           whole
           frame
           of
           the
           universe
           :
           and
           the
           rare
           structure
           of
           the
           bodies
           of
           animals
           ,
           yea
           and
           even
           the
           reasonable
           soul
           it self
           might
           be
           all
           casual
           productions
           ,
           cannot
           now
           devise
           how
           ,
           by
           chance
           ,
           a
           few
           words
           (
           for
           you
           do
           not
           say
           you
           expect
           long
           orations
           )
           might
           fall
           out
           to
           be
           sense
           ,
           though
           there
           were
           no
           intelligent
           speaker
           .
        
         
         
           But
           would
           strange
           and
           wonderful
           effects
           that
           might
           surprise
           and
           amaze
           you
           do
           the
           business
           ?
           we
           may
           challenge
           you
           to
           try
           your
           faculty
           ,
           and
           stretch
           it
           to
           the
           uttermost
           ;
           and
           then
           tell
           us
           ,
           what
           imagination
           you
           have
           formed
           of
           any
           thing
           more
           strange
           and
           wonderful
           ,
           than
           the
           already
           extant
           frame
           of
           nature
           in
           the
           whole
           ,
           and
           the
           several
           parts
           of
           it
           .
           Will
           he
           that
           hath
           a
           while
           considered
           the
           composition
           of
           the
           world
           ;
           the
           exact
           and
           orderly
           motions
           of
           the
           Sun
           ,
           Moon
           ,
           and
           Stars
           ;
           the
           fabrick
           of
           his
           own
           body
           ,
           and
           the
           powers
           of
           his
           soul
           ,
           expect
           yet
           a
           wonder
           to
           prove
           to
           him
           there
           is
           a
           God
           ?
        
         
           But
           if
           that
           be
           the
           complexion
           of
           your
           minds
           ,
           that
           it
           is
           not
           the
           
             greatness
             of
             any
             work
          
           ,
           but
           the
           
             novelty
             and
             surprisingness
          
           of
           it
           ,
           that
           will
           convince
           you
           ;
           It
           is
           not
           
             rational
             evidence
          
           you
           seek
           .
           Nor
           is
           it
           your
           Reason
           ,
           but
           your
           idle
           curiosity
           you
           would
           have
           gratified
           ;
           which
           deserves
           no
           more
           satisfaction
           than
           that
           fond
           wish
           ,
           
             that
             one
             might
             come
             from
             the
             dead
             to
             warn
             men
             on
             earth
             lest
             they
             should
             come
             into
             the
             place
             of
             torment
             .
          
        
         
           And
           if
           such
           means
           as
           these
           that
           have
           been
           mentioned
           should
           be
           thought
           necessary
           ,
           I
           would
           ask
           ,
           are
           they
           necessary
           to
           every
           individval
           person
           ?
           so
           as
           that
           no
           man
           shall
           be
           esteemed
           to
           have
           had
           sufficient
           means
           of
           conviction
           who
           hath
           not
           with
           his
           own
           eyes
           beheld
           some
           such
           glorious
           apparition
           ;
           or
           himself
           heard
           some
           such
           terrible
           voice
           ,
           or
           been
           the
           immediate
           witness
           or
           subject
           of
           some
           prodigious
           wonderful
           
           work
           ?
           Yea
           ,
           or
           will
           tht
           once
           seeing
           ,
           hearing
           ,
           or
           feeling
           them
           suffice
           ?
           Is
           it
           not
           necessary
           there
           should
           be
           a
           frequent
           repetition
           and
           renewal
           of
           these
           amazing
           things
           ,
           lest
           the
           impression
           wearing
           off
           ,
           there
           be
           a
           relapse
           ,
           and
           a
           gradual
           sliding
           into
           an
           oblivion
           and
           unapprehensiveness
           of
           that
           Beings
           existence
           ,
           whereof
           they
           had
           ,
           sometime
           received
           a
           conviction
           .
           Now
           if
           such
           a
           continual
           iteration
           of
           these
           strange
           things
           were
           thought
           necessary
           ,
           would
           they
           not
           hereby
           soon
           cease
           to
           be
           strange
           ?
           And
           then
           if
           their
           strangeness
           was
           necessary
           ,
           by
           that
           very
           thing
           wherein
           their
           sufficiency
           for
           conviction
           is
           said
           to
           consist
           ,
           they
           should
           become
           useless
           .
           Or
           ,
           if
           by
           their
           frequent
           variations
           (
           which
           it
           is
           possible
           to
           suppose
           )
           a
           perpetual
           amusement
           be
           still
           kept
           up
           in
           the
           minds
           of
           men
           :
           and
           they
           be
           always
           full
           of
           consternation
           and
           wonder
           .
           Doth
           this
           temper
           so
           much
           befriend
           the
           exercise
           of
           Reason
           ?
           or
           contribute
           to
           the
           sober
           consideration
           of
           things
           ?
           As
           if
           men
           could
           not
           be
           rational
           without
           being
           half
           mad
           .
           And
           ,
           indeed
           ,
           they
           might
           soon
           become
           altogether
           so
           ,
           by
           being
           ,
           but
           a
           while
           ,
           beset
           with
           objects
           so
           full
           of
           terror
           ,
           as
           are
           ,
           by
           this
           supposition
           ,
           made
           the
           necessary
           means
           to
           convince
           them
           of
           a
           Deity
           .
           †
           And
           were
           this
           a
           fit
           means
           of
           ruling
           the
           world
           ,
           of
           preserving
           order
           among
           mankind
           ?
           what
           business
           could
           then
           be
           followed
           ?
           who
           could
           intend
           the
           affairs
           of
           their
           callings
           ?
           
           who
           could
           either
           be
           capable
           of
           governing
           ,
           or
           of
           being
           governed
           while
           all
           mens
           minds
           should
           be
           wholly
           taken
           up
           either
           in
           the
           amazed
           view
           or
           the
           suspenceful
           expectation
           of
           nought
           else
           but
           strange
           things
           ?
           To
           which
           purpose
           much
           hath
           been
           of
           late
           ,
           with
           so
           excellent
           reason
           ,
           discoursed
           by
           a
           worthy
           Author
           ,
           that
           it
           is
           
           needless
           here
           to
           say
           more
           .
           And
           the
           aspect
           and
           influence
           of
           this
           state
           of
           things
           would
           be
           most
           pernicious
           upon
           Religion
           ,
           that
           should
           be
           most
           served
           thereby
           .
           And
           which
           requires
           the
           greatest
           severity
           and
           most
           peaceful
           composure
           of
           mind
           to
           the
           due
           managing
           the
           exercises
           of
           it
           .
           How
           little
           would
           that
           contribute
           to
           pious
           and
           devout
           converses
           with
           God
           ,
           that
           should
           certainly
           keep
           mens
           minds
           in
           a
           continual
           commotion
           and
           hurry
           ?
           This
           course
           ,
           as
           our
           present
           condition
           is
           ,
           what
           could
           it
           do
           but
           craze
           mens
           understandings
           ,
           as
           a
           too
           bright
           and
           dazling
           light
           causeth
           blindness
           ,
           or
           any
           over-excelling
           sensible
           object
           destroys
           the
           sense
           ;
           so
           that
           we
           should
           soon
           have
           cause
           to
           apply
           the
           Arabian
           Proverb
           ,
           
             Shut
             the
             windows
             that
             the
             house
             may
             be
             light
             .
          
           And
           might
           learn
           to
           put
           a
           sense
           ,
           not
           intollerable
           ,
           upon
           those
           passages
           of
           some
           mystical
           Writers
           *
           that
           God
           is
           to
           be
           seen
           
             in
             a
             Divine
             cloud
             or
             darkness
             ,
          
           as
           one
           †
           ;
           and
           with
           closed
           eyes
           ,
           as
           another
           *
           speaks
           (
           though
           what
           was
           their
           very
           sense
           I
           will
           not
           pretend
           to
           tell
           .
           )
        
         
           Besides
           that
           ,
           by
           this
           means
           ,
           there
           would
           naturally
           ensue
           the
           continual
           excitation
           of
           so
           vexatious
           and
           enthralling
           passions
           ,
           so
           servile
           and
           tormenting
           fears
           and
           amazements
           ;
           as
           
           could
           not
           but
           hold
           the
           souls
           of
           men
           under
           a
           constant
           and
           comfortless
           restraint
           ,
           from
           any
           free
           and
           ingenuous
           access
           to
           God
           ,
           or
           conversation
           with
           him
           .
           Wherein
           the
           very
           life
           of
           Religion
           consists
           .
           And
           then
           to
           what
           purpose
           doth
           the
           discovery
           and
           acknowledgment
           of
           the
           Deity
           serve
           ?
           Inasmuch
           as
           it
           is
           never
           to
           be
           thought
           that
           the
           existence
           of
           God
           is
           a
           thing
           to
           be
           known
           only
           that
           it
           may
           be
           known
           .
           But
           that
           the
           end
           it
           serves
           for
           is
           Religion
           .
           A
           complacential
           and
           chearful
           adoration
           of
           him
           and
           application
           of
           our selves
           with
           at
           once
           both
           dutiful
           and
           pleasant
           affections
           towards
           him
           .
           That
           were
           a
           strange
           means
           of
           coming
           to
           know
           that
           he
           is
           ,
           that
           should
           only
           tend
           to
           destroy
           or
           hinder
           the
           very
           end
           it self
           of
           that
           knowledge
           .
        
         
           Wherefore
           all
           this
           being
           considered
           ,
           it
           is
           likely
           it
           would
           not
           be
           insisted
           upon
           as
           necessary
           to
           our
           being
           perswaded
           of
           Gods
           existence
           ,
           that
           he
           should
           so
           multiply
           strange
           and
           astonishing
           things
           ,
           as
           that
           every
           man
           might
           be
           a
           daily
           amazed
           beholder
           and
           witness
           of
           them
           .
        
         
           And
           if
           their
           frequency
           ,
           and
           constant
           iteration
           be
           acknowledged
           
             not
             necessary
          
           ,
           but
           shall
           
           indeed
           be
           judged
           
             wholly
             inconvenient
          
           ,
           more
           rare
           discoveries
           of
           him
           in
           the
           very
           ways
           we
           have
           been
           speaking
           of
           have
           not
           been
           wanting
           .
           What
           would
           we
           think
           of
           such
           an
           appearance
           of
           God
           as
           that
           was
           upon
           
             Mount
             Sinai
          
           ?
           when
           he
           came
           down
           (
           or
           caused
           a
           sensible
           Glory
           to
           descend
           )
           in
           the
           sight
           of
           all
           that
           great
           people
           !
           wherein
           the
           several
           things
           concurred
           that
           were
           above-mentioned
           !
           Let
           us
           but
           suppose
           such
           an
           
           appearance
           in
           all
           the
           concurrent
           circumstances
           of
           it
           as
           that
           is
           said
           to
           have
           been
           .
           That
           is
           ,
           we
           will
           suppose
           an
           equally
           great
           assembly
           or
           multitude
           of
           people
           is
           gathered
           together
           ,
           and
           a
           solemn
           forewarning
           is
           given
           and
           proclaimed
           among
           them
           by
           appointed
           Heraulds
           or
           Officers
           of
           State
           ,
           that
           ,
           on
           such
           a
           prefixed
           day
           ,
           now
           very
           nigh
           at
           hand
           ,
           the
           Divine
           Majesty
           and
           Glory
           (
           even
           his
           Glory
           set
           in
           Majesty
           )
           will
           visibly
           appear
           and
           shew
           it self
           to
           them
           .
           They
           are
           most
           severely
           enjoyned
           to
           prepare
           themselves
           and
           be
           in
           readiness
           against
           that
           day
           .
           Great
           care
           is
           taken
           to
           sanctifie
           the
           people
           ,
           and
           the
           place
           ,
           Bounds
           are
           set
           about
           the
           designed
           Theatre
           of
           this
           great
           appearance
           .
           All
           are
           strictly
           required
           to
           observe
           their
           due
           and
           awful
           distances
           ,
           and
           abstain
           from
           more
           audacious
           approaches
           and
           gazings
           ;
           lest
           that
           terrible
           glory
           break
           out
           upon
           them
           and
           they
           perish
           .
           An
           irreverent
           or
           disrespectful
           look
           ,
           they
           are
           told
           ,
           will
           be
           mortal
           to
           them
           ,
           or
           a
           very
           touch
           of
           any
           part
           of
           this
           sacred
           inclosure
           .
           In
           the
           morning
           of
           the
           appointed
           day
           ,
           there
           are
           thunders
           and
           lightnings
           ,
           and
           a
           thick
           cloud
           upon
           the
           hallowed
           Mount.
           The
           exceeding
           loud
           sound
           of
           Trumpet
           proclaims
           the
           Lords
           descent
           .
           He
           descends
           in
           fire
           ,
           the
           flames
           whereof
           invelope
           the
           trembling
           Mount
           (
           now
           floored
           with
           a
           Saphyr
           pavement
           clear
           as
           the
           body
           of
           heaven
           .
           )
           And
           ascend
           into
           the
           middle
           region
           or
           (
           as
           it
           is
           exprest
           )
           into
           the
           midst
           or
           heart
           of
           the
           heavens
           .
           The
           voice
           of
           words
           (
           a
           loud
           and
           dreadful
           voice
           )
           audible
           to
           all
           that
           mighty
           Assembly
           ,
           in
           which
           
           were
           600000
           men
           (
           probably
           more
           than
           a
           million
           of
           persons
           )
           issues
           forth
           from
           amidst
           that
           terrible
           glory
           pronouncing
           to
           them
           ,
           that
           
             I
             am
             Jehovah
             thy
             God.
          
           —
           And
           thence
           proceeding
           to
           give
           them
           precepts
           ,
           so
           plain
           and
           clear
           ,
           so
           comprehensive
           and
           full
           ,
           so
           unexceptionably
           just
           and
           righteous
           ,
           so
           agreeable
           to
           the
           nature
           of
           man
           ,
           and
           subservient
           to
           his
           good
           ;
           that
           nothing
           could
           be
           more
           worthy
           the
           great
           Creator
           ,
           or
           more
           aptly
           sutable
           to
           such
           a
           sort
           of
           creatures
           .
        
         
           It
           is
           very
           likely
           ,
           indeed
           ,
           that
           such
           a
           demonstration
           would
           leave
           no
           spectator
           in
           doubt
           concerning
           the
           existence
           of
           God
           ;
           and
           would
           puzzle
           the
           Philosophy
           of
           the
           most
           sceptical
           Atheist
           to
           give
           an
           account
           ,
           otherwise
           ,
           of
           the
           Phaenomenon
           .
           And
           if
           such
           could
           devise
           to
           say
           any
           thing
           that
           should
           seem
           plausible
           to
           some
           very
           easie
           half-witted
           persons
           that
           
             were
             not
             present
          
           ,
           they
           would
           have
           an
           hard
           task
           of
           it
           to
           quiet
           the
           minds
           of
           those
           
             that
             were
          
           ;
           or
           make
           them
           believe
           this
           was
           nothing
           else
           but
           some
           odd
           conjuncture
           of
           certain
           fiery
           atoms
           ,
           that
           by
           some
           strange
           accident
           happened
           into
           this
           occursion
           and
           conflict
           with
           one
           another
           ;
           or
           some
           illusion
           of
           phansie
           ,
           by
           which
           so
           great
           a
           multitude
           were
           all
           at
           once
           imposed
           upon
           .
           So
           as
           that
           they
           only
           seemed
           to
           themselves
           to
           hear
           and
           see
           what
           they
           heard
           and
           saw
           not
           .
           Nor
           is
           it
           likely
           they
           would
           be
           very
           confident
           of
           the
           truth
           of
           their
           own
           conjecture
           ,
           or
           be
           apt
           to
           venture
           much
           upon
           it
           themselves
           ,
           having
           been
           the
           eye
           and
           ear-witnesses
           of
           these
           things
           .
        
         
         
           But
           is
           it
           necessary
           this
           course
           shall
           be
           taken
           to
           make
           the
           world
           know
           there
           is
           a
           God
           ?
           such
           an
           appearance
           indeed
           would
           more
           powerfully
           strike
           sense
           ;
           but
           unto
           sober
           and
           considerate
           Reason
           were
           it
           a
           greater
           thing
           than
           the
           making
           such
           a
           world
           as
           this
           ?
           And
           the
           disposing
           this
           great
           variety
           of
           particular
           Beings
           in
           it
           ,
           into
           so
           exact
           and
           elegant
           an
           order
           ?
           And
           the
           sustaining
           and
           preserving
           it
           in
           the
           same
           state
           through
           so
           many
           ages
           ?
           Let
           the
           vast
           and
           unknown
           extent
           of
           the
           whole
           ,
           the
           admirable
           variety
           ,
           the
           elegant
           shapes
           ,
           the
           regular
           motions
           ,
           the
           excellent
           faculties
           and
           powers
           of
           that
           unconceivable
           number
           of
           creatures
           contained
           in
           it
           ,
           be
           considered
           .
           And
           is
           there
           any
           comparison
           between
           that
           temporary
           transient
           occasional
           ,
           and
           this
           steady
           permanent
           and
           universal
           discovery
           of
           God
           ?
           Nor
           (
           supposing
           the
           truth
           of
           the
           History
           )
           can
           it
           be
           thought
           the
           design
           of
           this
           appearance
           to
           these
           Hebrews
           was
           to
           convince
           them
           of
           the
           existence
           of
           a
           Deity
           to
           be
           worshipped
           ;
           when
           both
           they
           had
           so
           convincing
           evidence
           thereof
           many
           ways
           before
           ;
           and
           the
           other
           Nations
           ,
           that
           ,
           which
           they
           left
           ,
           and
           those
           whither
           they
           went
           ,
           were
           not
           without
           their
           Religion
           and
           worship
           ,
           such
           as
           it
           was
           .
           But
           to
           engage
           them
           by
           so
           majestick
           a
           representation
           thereof
           ,
           to
           a
           more
           exact
           observance
           of
           his
           will
           ,
           now
           made
           known
           .
           Though
           ,
           had
           there
           been
           any
           doubt
           of
           the
           former
           (
           as
           we
           can
           hardly
           suppose
           they
           could
           ,
           before
           ,
           have
           more
           doubted
           of
           the
           being
           of
           a
           God
           ,
           than
           that
           there
           were
           men
           on
           earth
           )
           this
           might
           collaterally
           and
           besides
           its
           
           chief
           intention
           ,
           be
           a
           means
           to
           confirm
           them
           concerning
           that
           alse
           :
           But
           that
           it
           was
           
             necessary
             for
             that
             end
          
           ,
           we
           have
           no
           pretence
           to
           imagine
           .
           The
           like
           may
           be
           said
           concerning
           other
           Miracles
           heretofore
           wrought
           ,
           that
           the
           intent
           of
           them
           was
           to
           justifie
           the
           Divine
           Authority
           of
           him
           who
           wrought
           them
           ,
           to
           prove
           him
           sent
           by
           God
           ,
           and
           so
           countenance
           the
           Doctrine
           or
           Message
           delivered
           by
           him
           .
           Not
           that
           they
           tended
           (
           otherwise
           than
           on
           the
           by
           )
           to
           prove
           Gods
           existence
           .
           Much
           less
           was
           this
           so
           amazing
           an
           appearance
           needful
           or
           intended
           for
           that
           end
           ,
           and
           least
           of
           all
           was
           it
           necessary
           ,
           that
           this
           should
           be
           Gods
           ordinary
           way
           of
           making
           it
           known
           to
           men
           that
           he
           doth
           exist
           :
           So
           as
           that
           for
           this
           purpose
           he
           should
           often
           repeat
           so
           terrible
           representations
           of
           himself
           .
           And
           how
           inconvenient
           it
           were
           to
           mortal
           men
           ,
           as
           well
           as
           unnecessary
           ,
           the
           astonishment
           wherewith
           it
           possessed
           that
           people
           is
           an
           evidence
           .
           And
           their
           passionate
           affrighted
           wish
           thereupon
           ,
           
             Let
             not
             God
             any
             more
             speak
             to
             us
             ,
             lest
             we
             die
             .
          
           They
           apprehended
           it
           impossible
           for
           them
           to
           out-live
           such
           an
           other
           sight
           !
        
         
           And
           if
           that
           so
           amazing
           an
           appearance
           of
           the
           Divine
           Majesty
           (
           sometime
           afforded
           )
           were
           not
           necessary
           ,
           but
           some
           way
           ,
           on
           the
           by
           ,
           useful
           for
           the
           confirming
           that
           people
           in
           the
           perswasion
           of
           Gods
           existence
           ,
           why
           may
           it
           not
           be
           useful
           also
           for
           the
           same
           purpose
           even
           now
           to
           us
           ?
           Is
           it
           that
           we
           think
           that
           can
           be
           less
           true
           now
           which
           was
           so
           gloriously
           evident
           to
           be
           true
           four
           thousand
           years
           ago
           ?
           Or
           is
           it
           that
           we
           
           can
           dis-believe
           or
           doubt
           the
           truth
           of
           the
           History
           ?
           what
           should
           be
           the
           ground
           or
           pretence
           of
           doubt
           ?
           If
           it
           were
           a
           fiction
           ,
           it
           is
           manifest
           it
           was
           feigned
           by
           some
           person
           that
           had
           the
           use
           of
           his
           understanding
           ,
           and
           was
           not
           besides
           himself
           ,
           as
           the
           coherence
           and
           contexture
           of
           parts
           doth
           plainly
           shew
           .
           But
           would
           any
           man
           not
           besides
           himself
           ,
           designing
           to
           gain
           credit
           to
           a
           forged
           report
           of
           a
           matter
           of
           fact
           ever
           say
           there
           were
           600000
           persons
           present
           at
           the
           doing
           of
           it
           ?
           .
           Would
           it
           not
           rather
           have
           been
           pretended
           done
           in
           a
           corner
           ?
           Or
           is
           it
           imaginable
           it
           should
           never
           have
           met
           with
           contradiction
           ?
           That
           none
           of
           the
           pretended
           by-standers
           should
           disclaim
           the
           avouchment
           of
           it
           ?
           and
           say
           they
           knew
           of
           no
           such
           matter
           ?
           Especially
           if
           it
           be
           considered
           that
           the
           laws
           said
           to
           be
           given
           at
           that
           time
           ;
           chiefly
           those
           which
           were
           reported
           to
           have
           been
           written
           in
           the
           two
           Tables
           ,
           were
           not
           so
           favourable
           to
           vicious
           inclinations
           ,
           nor
           that
           people
           so
           strict
           and
           scrupulous
           observers
           of
           them
           .
           But
           that
           they
           would
           have
           been
           glad
           to
           have
           had
           any
           thing
           to
           pretend
           against
           the
           authority
           of
           the
           legislature
           ,
           if
           the
           case
           could
           have
           admitted
           it
           .
           When
           they
           discovered
           ,
           in
           that
           ,
           and
           succeeding
           time
           ,
           so
           violently
           prone
           ,
           and
           unretractable
           a
           propension
           to
           Idolatry
           and
           other
           wickednesses
           directly
           against
           the
           very
           letter
           of
           that
           Law.
           How
           welcome
           and
           covetable
           a
           plea
           had
           it
           been
           ,
           in
           their
           frequent
           and
           sometimes
           almost
           universal
           apostasies
           ,
           could
           they
           have
           had
           such
           a
           thing
           to
           pretend
           that
           the
           Law
           it self
           that
           curbed
           them
           was
           a
           cheat
           .
           But
           
           we
           always
           find
           ,
           that
           though
           they
           laboured
           ,
           in
           some
           of
           their
           degeneracies
           ,
           and
           when
           they
           were
           lapsed
           into
           a
           more
           corrupted
           state
           ,
           to
           render
           it
           more
           easie
           to
           themselves
           by
           favourable
           glosses
           and
           interpretations
           .
           Yet
           ,
           even
           in
           the
           most
           corrupt
           ,
           they
           never
           went
           about
           to
           deny
           or
           implead
           its
           Divine
           original
           ;
           whereof
           they
           were
           ever
           so
           Religious
           asserters
           as
           no
           people
           under
           heaven
           could
           be
           more
           .
           And
           the
           awful
           apprehension
           whereof
           prevailed
           so
           far
           with
           them
           ,
           as
           that
           care
           was
           taken
           (
           as
           is
           notoriously
           known
           )
           by
           those
           appointed
           to
           that
           charge
           that
           the
           very
           letters
           should
           be
           numbred
           of
           the
           sacred
           Writings
           ,
           lest
           there
           should
           happen
           any
           the
           minutest
           alteration
           in
           them
           .
           Much
           more
           might
           be
           said
           if
           it
           were
           needful
           for
           the
           evincing
           the
           truth
           of
           this
           particular
           piece
           of
           History
           ;
           and
           its
           little
           to
           be
           doubted
           but
           any
           man
           who
           with
           sober
           and
           impartial
           reason
           considers
           the
           circumstances
           relating
           to
           it
           ,
           the
           easily
           evidenceable
           antiquity
           of
           the
           Records
           whereof
           this
           is
           a
           part
           .
           The
           certain
           nearness
           of
           the
           time
           of
           writing
           them
           to
           the
           time
           when
           this
           thing
           is
           said
           to
           have
           been
           done
           ,
           the
           great
           reputation
           of
           the
           Writer
           even
           among
           Pagans
           ,
           the
           great
           multitude
           of
           the
           alledged
           witnesses
           and
           spectacles
           ,
           the
           no-contradiction
           ever
           heard
           of
           .
           The
           universal
           consent
           and
           suffrage
           of
           that
           Nation
           through
           all
           times
           to
           this
           day
           ,
           even
           when
           their
           practice
           hath
           been
           most
           contrary
           to
           the
           Laws
           then
           given
           ;
           the
           securely
           confident
           and
           unsuspicious
           reference
           of
           later
           pieces
           of
           sacred
           Scripture
           thereto
           (
           even
           some
           parts
           of
           the
           New
           
           Testament
           )
           as
           a
           most
           known
           and
           undoubted
           thing
           .
           The
           long
           series
           and
           tract
           of
           time
           through
           which
           that
           people
           are
           said
           to
           have
           had
           extraordinary
           and
           sensible
           indications
           of
           the
           Divine
           Presence
           ,
           (
           which
           if
           it
           had
           been
           false
           could
           not
           in
           so
           long
           a
           time
           but
           have
           been
           evicted
           of
           falshood
           .
           )
           Their
           miraculous
           and
           wonderful
           eduction
           out
           of
           Egypt
           not
           denied
           by
           any
           ,
           and
           more
           obscurely
           acknowledged
           by
           some
           Heathen
           Writers
           ,
           their
           conduct
           through
           the
           Wilderness
           ,
           and
           settlement
           in
           Canaan
           ;
           their
           constitution
           and
           form
           of
           Polity
           known
           for
           many
           Ages
           to
           have
           been
           a
           Theocracy
           ;
           their
           usual
           ways
           of
           consulting
           God
           upon
           all
           more
           important
           occasions
           .
           Whosoever
           I
           say
           shall
           soberly
           consider
           these
           things
           (
           and
           many
           more
           might
           easily
           occur
           to
           such
           as
           would
           think
           fit
           to
           let
           their
           thoughts
           dwell
           a
           while
           upon
           this
           subject
           )
           will
           ,
           not
           only
           ,
           from
           some
           of
           them
           think
           it
           highly
           improbable
           ,
           but
           ,
           from
           others
           of
           them
           ,
           plainly
           impossible
           that
           the
           history
           of
           this
           appearance
           should
           have
           been
           a
           contrived
           piece
           of
           falshood
           .
           Yea
           ,
           and
           though
           as
           was
           said
           ,
           the
           view
           of
           such
           a
           thing
           with
           ones
           own
           eyes
           would
           make
           a
           more
           powerful
           impreson
           upon
           our
           phansie
           or
           imagination
           ,
           yet
           if
           we
           speak
           of
           
             rational
             evidence
          
           (
           which
           is
           quite
           another
           thing
           )
           of
           the
           truth
           of
           a
           matter
           of
           fact
           that
           were
           of
           this
           astonishing
           nature
           ,
           I
           should
           think
           it
           were
           much
           (
           at
           least
           if
           I
           were
           credibly
           told
           that
           so
           many
           hundred
           thousand
           persons
           saw
           it
           at
           once
           ,
           as
           if
           I
           had
           been
           the
           single
           unaccomcompanied
           spectator
           of
           it
           my self
           .
           Not
           to
           say
           
           that
           it
           were
           apparently
           in
           some
           respect
           much
           greater
           ;
           could
           we
           but
           obtain
           of
           our selves
           to
           distinguish
           between
           the
           pleasing
           of
           our
           curiosity
           and
           the
           satisfying
           of
           our
           reason
           .
        
         
           So
           that
           ,
           upon
           the
           whole
           ,
           I
           see
           not
           why
           it
           may
           not
           be
           concluded
           ,
           with
           the
           greatest
           confidence
           ,
           that
           both
           the
           (
           supposed
           )
           existence
           of
           a
           Deity
           is
           possible
           to
           be
           certainly
           known
           to
           men
           on
           earth
           ,
           in
           some
           way
           that
           is
           sutable
           to
           their
           present
           state
           ,
           that
           there
           are
           no
           means
           fitter
           to
           be
           ordinary
           than
           those
           we
           already
           have
           ,
           and
           that
           more
           extraordinary
           additional
           confirmations
           are
           partly
           therefore
           not
           necessary
           ,
           and
           partly
           not
           wanting
           .
        
         
           Again
           it
           may
           be
           further
           demanded
           (
           as
           
           that
           which
           may
           both
           immediately
           serve
           our
           main
           purpose
           ,
           and
           may
           also
           shew
           the
           reasonableness
           of
           what
           was
           last
           said
           .
           Is
           it
           sufficiently
           evident
           to
           such
           Subjects
           of
           some
           great
           Prince
           as
           live
           remote
           from
           the
           Royal
           Residence
           that
           there
           is
           
             such
             a
             one
          
           now
           ruling
           over
           them
           ?
        
         
           To
           say
           no
           ,
           is
           to
           raze
           the
           foundation
           of
           civil
           Government
           ,
           and
           reduce
           it
           wholly
           to
           domestical
           ,
           by
           such
           a
           Ruler
           as
           may
           ever
           be
           in
           present
           view
           .
           Which
           yet
           is
           ,
           upon
           such
           terms
           ,
           never
           possible
           to
           be
           preserved
           also
           .
           It
           is
           plain
           many
           do
           firmly
           enough
           believe
           that
           there
           is
           a
           King
           reigning
           over
           them
           ;
           who
           not
           only
           never
           saw
           the
           King
           ,
           but
           never
           saw
           the
           splendor
           of
           his
           Court
           ,
           the
           pomp
           of
           his
           attendance
           ,
           or
           it
           may
           be
           ,
           never
           saw
           the
           man
           that
           had
           seen
           the
           King
           ?
           And
           is
           not
           all
           dutiful
           and
           loyal
           obedience
           wont
           to
           be
           challenged
           ,
           and
           paid
           of
           
           such
           as
           well
           as
           his
           other
           Subjects
           .
           Or
           would
           it
           be
           thought
           a
           reasonable
           excuse
           of
           disloyalty
           ,
           that
           any
           such
           persons
           should
           say
           they
           had
           never
           seen
           the
           King
           or
           his
           Court
           ?
           Or
           a
           reasonable
           demand
           ,
           as
           the
           condition
           of
           required
           subjection
           ,
           that
           the
           Court
           be
           kept
           sometime
           in
           their
           Village
           ,
           that
           they
           might
           have
           the
           opportunity
           of
           beholding
           at
           least
           some
           of
           the
           Insignia
           of
           Regality
           ,
           or
           more
           splendid
           appearances
           of
           that
           Majesty
           which
           claims
           subjection
           from
           them
           ?
           much
           more
           would
           it
           be
           deemed
           unreasonable
           and
           insolent
           ,
           that
           every
           Subject
           should
           expect
           to
           see
           the
           face
           of
           the
           Prince
           every
           day
           ,
           otherwise
           they
           will
           not
           obey
           nor
           believe
           there
           is
           any
           such
           person
           .
           Whereas
           it
           hath
           been
           judged
           rather
           more
           expedient
           and
           serviceable
           to
           the
           continuing
           the
           veneration
           of
           Majesty
           (
           and
           in
           a
           Monarchy
           of
           no
           mean
           reputation
           for
           wisdom
           and
           greatness
           )
           that
           the
           Prince
           did
           very
           rarely
           offer
           himself
           to
           the
           view
           of
           the
           people
           .
           Surely
           more
           ordinary
           and
           remote
           discoveries
           of
           an
           existing
           Prince
           and
           Ruler
           over
           them
           (
           the
           effects
           of
           his
           power
           ,
           and
           the
           influences
           of
           his
           government
           )
           will
           be
           reckoned
           sufficient
           even
           as
           to
           many
           parts
           of
           his
           Dominions
           ,
           that
           ,
           possibly
           through
           many
           succeeding
           generations
           never
           had
           other
           .
           And
           yet
           how
           unspeakably
           less
           sensible
           ,
           less
           immediate
           ,
           less
           constant
           ,
           less
           necessary
           ,
           less
           numerous
           are
           the
           effects
           and
           instances
           of
           regal
           humane
           power
           ,
           and
           wisdom
           than
           of
           the
           Divine
           ;
           which
           latter
           we
           behold
           which
           way
           soever
           we
           look
           ,
           and
           feel
           in
           every
           thing
           we
           touch
           or
           have
           any
           sense
           
           of
           ,
           and
           may
           reflect
           upon
           in
           our
           very
           senses
           themselves
           ,
           and
           in
           all
           the
           parts
           and
           powers
           that
           belong
           to
           us
           .
           And
           so
           certainly
           that
           if
           we
           would
           allow
           our selves
           the
           liberty
           of
           serious
           thoughts
           ,
           we
           might
           soon
           find
           it
           were
           utterly
           impossible
           such
           effects
           should
           ever
           have
           been
           without
           that
           only
           cause
           .
           That
           without
           its
           influence
           ,
           it
           had
           never
           been
           possible
           ,
           that
           we
           could
           hear
           ,
           or
           see
           ,
           or
           speak
           ,
           or
           think
           ,
           or
           live
           ,
           or
           be
           any
           thing
           ,
           nor
           that
           any
           other
           thing
           could
           ever
           have
           been
           ,
           when
           as
           the
           effects
           that
           serve
           so
           justly
           to
           endear
           and
           recommend
           to
           us
           civil
           Government
           (
           as
           peace
           ,
           safety
           ,
           order
           ,
           quiet
           possession
           of
           our
           rights
           )
           we
           cannot
           but
           know
           are
           not
           inseparably
           and
           incommunicably
           appropriate
           or
           to
           be
           attributed
           to
           the
           person
           of
           this
           or
           that
           particular
           and
           mortal
           Governour
           ;
           but
           may
           also
           proceed
           from
           another
           :
           yea
           and
           the
           same
           benefits
           may
           (
           for
           some
           short
           time
           at
           least
           )
           be
           continued
           without
           any
           such
           government
           at
           all
           .
           Nor
           is
           this
           intended
           meerly
           as
           a
           rhetorical
           scheme
           of
           speech
           to
           beguile
           or
           amuse
           the
           unwary
           Reader
           :
           But
           ,
           without
           arrogating
           any
           thing
           ,
           or
           attributing
           more
           to
           it
           ,
           than
           that
           it
           is
           an
           (
           altogether
           inartificial
           and
           very
           defective
           ,
           but
           )
           true
           and
           naked
           representation
           of
           the
           very
           case
           it self
           as
           it
           is
           .
           'T
           is
           professedly
           propounded
           as
           having
           somewhat
           solidly
           argumentative
           in
           it
           .
           That
           is
           that
           ,
           (
           whereas
           there
           is
           most
           confessedly
           sufficient
           yet
           )
           there
           is
           unspeakably
           less
           evidence
           to
           most
           people
           in
           the
           world
           under
           civil
           government
           ;
           that
           there
           actually
           is
           such
           a
           government
           existent
           over
           them
           ;
           and
           
           that
           they
           are
           under
           obligation
           to
           be
           subject
           to
           it
           ;
           than
           there
           is
           of
           the
           existence
           of
           a
           Deity
           ,
           and
           the
           (
           consequent
           )
           reasonableness
           of
           Religion
           .
           If
           therefore
           the
           ordinary
           effects
           and
           indications
           of
           
             the
             former
          
           ,
           be
           sufficient
           ,
           which
           have
           so
           contingent
           and
           uncertain
           a
           connexion
           with
           their
           causes
           (
           while
           those
           which
           are
           more
           extraordinary
           are
           so
           exceeding
           rare
           with
           the
           most
           )
           why
           shall
           not
           the
           more
           certain
           ordinary
           discoveries
           of
           
             the
             latter
          
           be
           judged
           sufficient
           ,
           though
           the
           most
           have
           not
           the
           immediate
           notice
           of
           any
           such
           extraordinary
           appearances
           as
           those
           are
           which
           have
           been
           before
           mentioned
           ?
        
         
           Moreover
           ,
           I
           yet
           demand
           further
           ,
           whether
           it
           may
           be
           thought
           possible
           for
           any
           one
           to
           have
           
           a
           full
           rational
           certainty
           that
           another
           person
           is
           a
           reasonable
           creature
           ,
           and
           hath
           in
           him
           a
           rational
           soul
           ,
           so
           as
           to
           judge
           he
           hath
           sufficient
           ground
           and
           obligation
           to
           converse
           with
           him
           ,
           and
           carry
           towards
           him
           as
           a
           man
           ?
           without
           the
           supposition
           of
           this
           ,
           the
           foundation
           of
           all
           humane
           society
           and
           
             civil
             conversation
          
           is
           taken
           away
           .
           And
           what
           evidence
           have
           we
           of
           it
           ,
           whereunto
           that
           which
           we
           have
           of
           the
           being
           of
           God
           (
           as
           the
           foundation
           of
           religious
           and
           godly
           conversation
           )
           will
           not
           at
           least
           be
           found
           equivalent
           ?
        
         
           Will
           we
           say
           that
           meer
           humane
           shape
           is
           enough
           to
           prove
           such
           a
           one
           a
           man
           ?
           A
           Philosopher
           would
           deride
           us
           ,
           as
           the
           Stagyrites
           Disciples
           are
           said
           to
           have
           done
           the
           
             Platonick
             man.
          
           But
           we
           will
           not
           be
           so
           nice
           .
           We
           acknowledge
           it
           is
           ,
           if
           no
           circumstances
           concurr
           (
           as
           suddain
           appearing
           ,
           vanishing
           ,
           transformation
           or
           the
           
           like
           )
           that
           plainly
           evince
           the
           contrary
           ;
           so
           far
           as
           to
           infer
           upon
           us
           an
           obligation
           ,
           not
           to
           be
           rude
           ,
           and
           uncivil
           ;
           that
           we
           use
           no
           violence
           ,
           or
           carry
           our selves
           abusively
           towards
           one
           ,
           that
           ,
           only
           thus
           ,
           appears
           an
           humane
           creature
           .
           Yea
           ,
           and
           to
           perform
           any
           duty
           of
           Justice
           or
           Charity
           towards
           him
           within
           our
           power
           ,
           which
           we
           owe
           to
           a
           man
           as
           a
           man.
           As
           suppose
           we
           see
           him
           wronged
           ,
           or
           in
           necessity
           ,
           and
           can
           presently
           right
           ,
           or
           relieve
           him
           ;
           though
           he
           do
           not
           ,
           or
           cannot
           represent
           to
           us
           more
           of
           his
           case
           ,
           than
           our
           own
           eyes
           inform
           us
           of
           .
           And
           should
           an
           act
           of
           Murther
           be
           committed
           upon
           one
           whose
           true
           humanity
           was
           not
           otherwise
           evident
           ,
           would
           he
           not
           be
           justly
           liable
           to
           the
           known
           and
           common
           punishment
           of
           that
           offence
           ?
           Nor
           could
           he
           acquit
           himself
           of
           transgressing
           the
           laws
           of
           humanity
           ,
           if
           he
           should
           only
           neglect
           any
           seasonable
           act
           of
           Justice
           or
           Mercy
           towards
           him
           ,
           whereof
           he
           beholds
           the
           present
           occasion
           .
        
         
           But
           if
           any
           one
           were
           disposed
           to
           cavil
           or
           play
           the
           Sophister
           ;
           how
           much
           more
           might
           be
           said
           ,
           even
           by
           infinite
           degrees
           ,
           to
           oppose
           this
           single
           evidence
           of
           any
           ones
           true
           humanity
           ;
           than
           ever
           was
           ,
           or
           can
           be
           brought
           against
           the
           entire
           concurrent
           evidence
           we
           have
           of
           the
           existence
           of
           God.
           It
           is
           ,
           here
           ,
           most
           manifestly
           just
           and
           equal
           thus
           to
           state
           the
           case
           ,
           and
           compare
           the
           whole
           evidence
           we
           have
           of
           the
           latter
           ,
           with
           that
           one
           of
           the
           former
           ;
           Inasmuch
           as
           that
           
             one
             alone
          
           ,
           is
           apparently
           enough
           to
           oblige
           us
           to
           carry
           towards
           such
           a
           one
           
             as
             a
             man.
          
           And
           if
           that
           alone
           
           be
           sufficient
           to
           oblige
           us
           to
           acts
           of
           Justice
           or
           Charity
           towards
           man
           ,
           he
           is
           strangely
           blind
           that
           cannot
           see
           infinitely
           more
           to
           oblige
           him
           to
           acts
           of
           Piety
           towards
           God.
           
        
         
           But
           if
           we
           would
           take
           a
           nearer
           and
           more
           strict
           view
           of
           this
           parallel
           ,
           we
           would
           state
           the
           general
           and
           more
           obvious
           aspect
           of
           this
           world
           ,
           on
           the
           one
           hand
           ,
           and
           the
           external
           aspect
           and
           shape
           of
           a
           man
           on
           the
           other
           ;
           and
           should
           then
           see
           the
           former
           doth
           evidence
           to
           us
           an
           in-dwelling
           Deity
           ,
           diffused
           through
           the
           whole
           ,
           and
           actuating
           every
           part
           ,
           with
           incomparably
           greater
           certainty
           ,
           than
           the
           latter
           doth
           an
           in-dwelling
           reasonable
           soul.
           In
           which
           way
           we
           shall
           find
           ,
           what
           will
           aptly
           serve
           our
           present
           purpose
           ,
           though
           we
           are
           far
           from
           apprehending
           any
           such
           union
           of
           the
           blessed
           God
           with
           this
           world
           ,
           as
           is
           between
           the
           soul
           and
           body
           of
           a
           man.
           It
           is
           manifestly
           possible
           ,
           to
           our
           understandings
           ,
           that
           there
           
             may
             be
          
           ,
           and
           (
           if
           any
           history
           or
           testimony
           of
           others
           be
           worthy
           to
           be
           believed
           )
           certain
           to
           
             experience
             and
             sense
          
           ,
           that
           there
           ,
           often
           ,
           
             hath
             been
          
           ,
           the
           appearance
           of
           humane
           shape
           ,
           and
           of
           agreeable
           actions
           ,
           without
           a
           
             real
             man.
          
           But
           it
           is
           no
           way
           possible
           such
           a
           world
           as
           this
           should
           have
           ever
           been
           
             without
             God.
             That
             there
             is
             a
             world
             ,
          
           proves
           that
           eternal
           Being
           to
           exist
           whom
           we
           
             take
             to
             be
             God
          
           ;
           suppose
           we
           it
           as
           rude
           an
           heap
           as
           at
           first
           it
           was
           ,
           or
           as
           we
           can
           suppose
           it
           ;
           as
           external
           appearance
           represents
           to
           us
           that
           creature
           which
           we
           
             take
             to
             be
             a
             man
          
           ;
           But
           that
           ,
           as
           a
           certain
           infallible
           discovery
           ,
           necessarily
           true
           .
           This
           ,
           but
           as
           a
           probable
           
           and
           conjectural
           one
           ,
           and
           (
           though
           highly
           probable
           )
           not
           impossible
           to
           be
           false
           .
        
         
           And
           if
           we
           will
           yet
           descend
           to
           a
           more
           particular
           enquiry
           into
           this
           matter
           ,
           which
           way
           will
           we
           fully
           be
           ascertain'd
           that
           this
           supposed
           man
           is
           truly
           and
           really
           what
           he
           seems
           to
           be
           .
           This
           we
           know
           not
           how
           to
           go
           about
           without
           recollecting
           ,
           what
           is
           the
           differencing
           notion
           we
           have
           of
           a
           man
           that
           he
           is
           
             (
             viz.
          
           )
           a
           reasonable
           living
           creature
           ,
           or
           a
           reasonable
           soul
           inhabiting
           ,
           and
           united
           with
           a
           body
           .
           And
           how
           do
           we
           think
           to
           descry
           that
           ,
           here
           ,
           which
           may
           answer
           this
           common
           notion
           we
           have
           of
           a
           man
           ?
           Have
           we
           any
           way
           ,
           besides
           that
           discovery
           ,
           which
           the
           acts
           and
           effects
           of
           reason
           do
           make
           of
           a
           rational
           or
           intelligent
           Being
           ?
           We
           will
           look
           more
           narrowly
           ,
           
             i.
             e.
          
           unto
           somewhat
           else
           than
           his
           external
           appearance
           :
           and
           observe
           the
           actions
           that
           proceed
           from
           a
           more
           distinguishing
           principle
           in
           him
           ;
           that
           he
           reason's
           ,
           discourse's
           ,
           doth
           business
           ,
           pursues
           designs
           ;
           in
           short
           he
           talks
           and
           acts
           as
           a
           reasonable
           creature
           .
           And
           hence
           we
           conclude
           him
           to
           be
           one
           ,
           or
           to
           have
           a
           reasonable
           soul
           in
           him
           .
        
         
           And
           have
           we
           not
           the
           same
           way
           of
           procedure
           in
           the
           other
           case
           .
           Our
           first
           view
           ,
           or
           taking
           notice
           of
           a
           world
           ,
           full
           of
           life
           and
           motion
           ,
           assures
           us
           of
           an
           eternal
           active
           Being
           ,
           besides
           it
           ;
           which
           
             we
             take
             to
             be
             God
          
           ,
           having
           now
           before
           our
           eyes
           a
           darker
           shadow
           of
           him
           ;
           only
           ,
           as
           the
           external
           bulk
           of
           the
           humane
           body
           is
           only
           the
           shadow
           of
           a
           man.
           Which
           ,
           when
           we
           behold
           it
           stirring
           and
           moving
           ,
           assures
           us
           there
           is
           somewhat
           
           besides
           that
           grosser
           bulk
           (
           that
           of
           it self
           could
           not
           so
           move
           )
           which
           we
           take
           to
           be
           the
           
             soul
             of
             a
             man.
          
           Yet
           as
           a
           principle
           that
           can
           move
           the
           body
           makes
           not
           up
           the
           entire
           notion
           of
           
             this
             soul
          
           ;
           so
           an
           eternal
           active
           Being
           ,
           that
           moves
           the
           matter
           of
           the
           universe
           ,
           makes
           not
           up
           the
           full
           
             notion
             of
             God.
          
           We
           are
           thus
           far
           sure
           in
           both
           cases
           ,
           
             i.
             e.
          
           of
           some
           mover
           distinct
           from
           what
           is
           moved
           .
           But
           we
           are
           not
           yet
           sure
           (
           by
           what
           we
           hitherto
           see
           )
           what
           the
           one
           or
           the
           other
           is
           .
           But
           as
           ,
           when
           we
           have
           ,
           upon
           the
           first
           sight
           ,
           thought
           it
           was
           a
           reasonable
           soul
           that
           was
           acting
           in
           the
           former
           :
           or
           a
           man
           (
           if
           we
           will
           speak
           according
           to
           their
           sense
           ,
           who
           make
           the
           soul
           the
           man
           )
           in
           order
           to
           being
           sure
           (
           as
           sure
           as
           the
           case
           can
           admit
           )
           we
           have
           no
           other
           way
           ,
           but
           to
           consider
           what
           belongs
           ,
           more
           distinguishingly
           ,
           to
           the
           notion
           of
           a
           man
           ,
           or
           of
           a
           reasonable
           soul
           ;
           and
           observe
           how
           actions
           and
           effects
           ,
           which
           we
           have
           opportunity
           to
           take
           notice
           of
           ,
           do
           answer
           thereto
           ,
           or
           serve
           to
           discover
           that
           .
           So
           when
           we
           would
           be
           sure
           ,
           what
           that
           eternal
           active
           Being
           is
           (
           which
           that
           it
           is
           we
           are
           already
           sure
           ,
           and
           )
           which
           we
           have
           taken
           to
           be
           God
           ,
           
             That
             I
             say
             we
             may
             be
             sure
             of
             that
             also
             ,
          
           we
           have
           the
           same
           thing
           to
           do
           .
        
         
           That
           is
           to
           consider
           what
           more
           peculiarly
           belongs
           to
           the
           entire
           notion
           of
           God
           (
           and
           would
           even
           in
           the
           judgment
           of
           opposers
           be
           acknowledged
           to
           belong
           to
           it
           )
           and
           see
           whether
           his
           works
           more
           narrowly
           inspected
           do
           not
           bear
           as
           manifest
           correspondency
           to
           that
           notion
           of
           God
           ,
           as
           the
           works
           and
           actions
           of
           a
           man
           do
           to
           the
           
           notion
           we
           have
           of
           him
           .
           And
           certainly
           ,
           we
           cannot
           but
           find
           they
           do
           correspond
           as
           much
           .
           And
           that
           upon
           a
           serious
           and
           considerate
           view
           of
           the
           works
           and
           appearances
           of
           God
           in
           the
           world
           ,
           having
           diligently
           observed
           ,
           and
           pondered
           the
           vastness
           and
           beauty
           of
           this
           universe
           ,
           the
           variety
           ,
           the
           multitude
           ,
           the
           order
           ,
           the
           exquisite
           shapes
           ,
           the
           numerous
           parts
           ,
           the
           admirable
           and
           useful
           composure
           of
           particular
           creatures
           ;
           and
           ,
           especially
           ,
           the
           constitution
           and
           powers
           of
           the
           reasonable
           soul
           of
           man
           it self
           ,
           we
           cannot
           ,
           surely
           ,
           if
           we
           be
           not
           under
           the
           possession
           of
           a
           very
           voluntary
           and
           obstinate
           blindness
           ,
           and
           the
           power
           of
           a
           most
           vicious
           prejudice
           ,
           but
           acknowledge
           the
           making
           sustaining
           and
           governing
           such
           a
           world
           is
           as
           God-like
           ,
           as
           worthy
           of
           God
           ,
           and
           as
           much
           becoming
           him
           ,
           according
           to
           the
           notion
           that
           hath
           been
           assigned
           of
           him
           ,
           as
           at
           least
           ,
           the
           common
           actions
           of
           ordinary
           men
           are
           of
           a
           man
           ;
           or
           evidence
           the
           doer
           of
           them
           to
           be
           an
           humane
           creature
           .
           Yea
           ,
           and
           with
           this
           advantageous
           difference
           ,
           that
           the
           actions
           of
           a
           man
           do
           evidence
           an
           humane
           creature
           more
           uncertainly
           ,
           and
           so
           as
           it
           is
           possible
           the
           matter
           may
           be
           otherwise
           :
           But
           these
           works
           of
           God
           do
           with
           so
           plain
           and
           demonstrative
           evidence
           discover
           him
           the
           Author
           of
           them
           ,
           that
           it
           s
           altogether
           impossible
           they
           could
           ever
           otherwise
           have
           been
           done
           .
        
         
           Now
           ,
           therefore
           ,
           if
           we
           have
           as
           clear
           evidence
           of
           a
           Deity
           as
           we
           can
           have
           in
           a
           way
           not
           unsutable
           to
           the
           nature
           and
           present
           state
           of
           man
           ,
           and
           we
           can
           have
           in
           a
           sutable
           way
           that
           which
           is
           sufficient
           .
        
         
         
           If
           we
           have
           clear
           and
           more
           certain
           evidence
           of
           Gods
           government
           over
           the
           world
           ,
           than
           most
           men
           have
           or
           can
           have
           of
           the
           existence
           of
           their
           Secular
           Rulers
           ;
           yea
           ,
           more
           sure
           than
           that
           there
           are
           men
           on
           earth
           ,
           and
           that
           thence
           (
           as
           far
           as
           the
           existence
           of
           God
           will
           make
           towards
           it
           )
           there
           is
           a
           less
           disputable
           ground
           for
           Religious
           than
           for
           Civil
           Conversation
           ,
           we
           may
           reckon
           our selves
           competently
           well
           ascertain'd
           ,
           and
           have
           no
           longer
           reason
           to
           delay
           the
           Dedication
           of
           a
           Temple
           to
           him
           upon
           any
           pretence
           of
           doubt
           ,
           whether
           we
           have
           an
           object
           of
           worship
           existing
           yea
           or
           no.
           
        
         
           Wherefore
           we
           may
           also
           by
           the
           way
           take
           notice
           how
           impudent
           a
           thing
           is
           Atheism
           ,
           that
           by
           the
           same
           fulsom
           and
           poisonous
           breath
           ,
           whereby
           it
           would
           blast
           Religion
           ,
           would
           despoil
           man
           of
           his
           reason
           and
           apprehensive
           power
           ,
           even
           in
           reference
           to
           the
           most
           apprehensive
           thing
           ,
           would
           blow
           away
           the
           rights
           of
           Princes
           and
           all
           foundations
           of
           Policy
           and
           Government
           ,
           and
           destroy
           all
           civil
           Commerce
           and
           Conversation
           out
           of
           the
           world
           ,
           and
           yet
           blushes
           not
           at
           the
           attempt
           of
           so
           foul
           things
           .
        
         
           And
           here
           it
           may
           perhaps
           prove
           worth
           our
           
           while
           (
           though
           it
           can
           be
           no
           pleasant
           contemplation
           )
           to
           pause
           a
           little
           ,
           and
           make
           some
           short
           reflections
           upon
           
             the
             Atheistical
             Temper
             and
             Genius
          
           ,
           so
           as
           therein
           to
           remark
           some
           few
           more
           obvious
           characters
           of
           Atheism
           it self
           .
        
         
           And
           first
           such
           ,
           as
           have
           not
           been
           themselves
           seized
           by
           the
           infatuation
           ,
           cannot
           but
           judge
           it
           a
           
             most
             unreasonable
             thing
          
           ,
           a
           perverse
           and
           cross-grain'd
           
           humour
           ,
           that
           so
           odly
           writhes
           and
           warps
           the
           mind
           of
           a
           man
           ,
           as
           that
           it
           never
           makes
           any
           effort
           ,
           or
           offer
           at
           any
           thing
           against
           the
           Deity
           ,
           but
           it
           therein
           doth
           (
           by
           a
           certain
           sort
           of
           serpentine
           involution
           and
           retortion
           )
           seem
           to
           design
           a
           quarrel
           with
           it self
           :
           That
           is
           ,
           with
           (
           what
           one
           would
           think
           should
           be
           most
           intimate
           and
           natural
           to
           the
           mind
           of
           man
           )
           his
           very
           reasoning
           power
           ,
           and
           the
           operations
           thereof
           .
           So
           near
           indeeed
           was
           the
           ancient
           alliance
           between
           God
           and
           man
           (
           his
           own
           Son
           ,
           his
           likeness
           ,
           and
           living
           image
           )
           and
           consequently
           between
           Reason
           and
           Religion
           ;
           that
           no
           man
           can
           ever
           be
           engaged
           in
           an
           opposition
           to
           God
           and
           his
           interest
           ,
           but
           he
           must
           be
           equally
           so
           to
           himself
           and
           his
           own
           .
           And
           any
           one
           that
           takes
           notice
           how
           the
           business
           is
           carried
           by
           an
           Atheist
           ,
           must
           think
           in
           order
           to
           his
           becoming
           one
           ,
           his
           first
           plot
           was
           upon
           himself
           .
           To
           assassine
           his
           own
           intellectual
           faculty
           by
           a
           sturdy
           resolution
           ,
           and
           violent
           imposing
           on
           himself
           not
           to
           consider
           ,
           or
           use
           his
           thoughts
           ,
           at
           least
           with
           any
           indifferency
           ,
           but
           with
           a
           treacherous
           pre-determination
           to
           the
           part
           resolved
           on
           beforehand
           .
           Otherwise
           it
           is
           hard
           to
           be
           imagined
           ,
           how
           it
           should
           ever
           have
           been
           possible
           ,
           that
           so
           plain
           and
           evident
           proofs
           of
           a
           Deity
           ,
           as
           every
           where
           offer
           themselves
           unto
           observation
           ;
           even
           such
           as
           have
           been
           here
           proposed
           (
           that
           do
           even
           lie
           open
           for
           the
           most
           part
           to
           common
           apprehension
           ,
           and
           needed
           little
           search
           to
           find
           them
           out
           ;
           so
           that
           it
           was
           harder
           to
           determine
           what
           not
           to
           say
           than
           what
           to
           say
           )
           could
           be
           over-look'd
           .
        
         
         
           For
           what
           could
           be
           more
           easie
           and
           obvious
           ,
           than
           ,
           taking
           notice
           ,
           that
           there
           is
           somewhat
           in
           Being
           ,
           to
           conclude
           that
           somewhat
           must
           be
           of
           it self
           ,
           from
           whence
           ,
           whatever
           is
           not
           so
           ,
           must
           have
           sprung
           .
           That
           since
           there
           is
           somewhat
           effected
           or
           made
           (
           as
           is
           plain
           ,
           in
           that
           some
           things
           are
           alterable
           ,
           and
           daily
           altered
           which
           nothing
           can
           be
           that
           is
           of
           it self
           ,
           and
           therefore
           a
           necessary
           Being
           .
           )
           Those
           effects
           have
           then
           had
           an
           
             active
             being
          
           for
           their
           cause
           .
           That
           since
           these
           effects
           are
           ,
           partly
           ,
           such
           as
           bear
           the
           manifest
           characters
           of
           wisdom
           and
           design
           upon
           them
           ;
           and
           are
           partly
           ,
           themselves
           ,
           wise
           and
           designing
           ;
           therefore
           they
           must
           have
           had
           a
           wisely
           active
           and
           designing
           cause
           .
           So
           much
           would
           plainly
           conclude
           the
           sum
           of
           what
           we
           have
           been
           pleading
           for
           ;
           and
           what
           can
           be
           plainer
           or
           doth
           require
           a
           shorter
           turn
           of
           thoughts
           ?
           At
           this
           easie
           expence
           might
           any
           one
           that
           had
           a
           disposition
           to
           use
           his
           understanding
           to
           such
           a
           purpose
           ,
           save
           himself
           from
           being
           an
           Atheist
           .
           And
           where
           is
           the
           flaw
           ?
           what
           Joynt
           is
           not
           firm
           and
           strong
           in
           this
           little
           frame
           of
           discourse
           ?
           which
           ,
           yet
           ,
           arrogates
           nothing
           to
           the
           contriver
           ;
           for
           there
           is
           nothing
           in
           it
           worthy
           to
           be
           called
           contrivance
           :
           But
           things
           do
           themselves
           lie
           thus
           .
           And
           what
           hath
           been
           further
           said
           concerning
           the
           Perfection
           and
           Oneness
           of
           this
           Cause
           of
           all
           things
           (
           though
           somewhat
           more
           remote
           from
           common
           apprehension
           )
           is
           what
           is
           likely
           would
           appear
           plain
           and
           natural
           to
           such
           as
           would
           allow
           themselves
           the
           leasure
           to
           look
           more
           narrowly
           into
           such
           things
           .
        
         
         
           Atheism
           ,
           therefore
           ,
           seems
           to
           import
           a
           direct
           and
           open
           hostility
           ,
           against
           the
           most
           native
           genuine
           and
           facile
           dictates
           of
           common
           Reason
           .
        
         
           And
           being
           so
           manifest
           an
           enemy
           to
           it
           ,
           we
           cannot
           suppose
           it
           should
           be
           at
           all
           befriended
           by
           it
           .
           For
           that
           will
           be
           always
           true
           and
           constant
           to
           it self
           .
           Whatsoever
           false
           shews
           of
           it
           a
           bad
           cause
           doth
           sometimes
           put
           on
           .
           That
           having
           yet
           somewhat
           a
           more
           creditable
           name
           ,
           and
           being
           of
           a
           little
           more
           reputation
           in
           the
           world
           ,
           than
           plain
           downright
           madness
           and
           folly
           .
           And
           it
           will
           appear
           how
           little
           it
           is
           befriended
           ,
           by
           any
           thing
           that
           can
           justly
           ,
           bear
           that
           name
           ;
           if
           we
           consider
           the
           pittiful
           shifts
           the
           Atheist
           makes
           for
           his
           forlorn
           cause
           :
           And
           what
           infirm
           tottering
           supports
           ,
           the
           whole
           frame
           of
           Atheism
           rests
           upon
           .
           For
           what
           is
           there
           to
           be
           said
           
             for
             their
             hypothesis
          
           ,
           or
           
             against
             the
             existence
             of
             God
          
           ,
           and
           the
           duness
           of
           Religion
           ?
        
         
           
             For
             there
             's
          
           directly
           nothing
           at
           all
           .
           Only
           a
           possibility
           is
           alledged
           ,
           things
           might
           be
           as
           they
           are
           ,
           though
           God
           did
           not
           exist
           .
           And
           if
           this
           were
           
             barely
             possible
          
           ,
           how
           little
           doth
           that
           signifie
           ?
           where
           Reason
           is
           not
           injuriously
           dealt
           with
           ,
           it
           is
           permitted
           the
           liberty
           of
           ballancing
           things
           equally
           ,
           and
           of
           considering
           which
           scale
           hath
           most
           weight
           .
           And
           is
           he
           not
           perfectly
           blind
           ,
           that
           sees
           not
           what
           violence
           is
           done
           to
           free
           reason
           in
           this
           matter
           ?
           Are
           there
           not
           thousands
           of
           things
           ,
           not
           altogether
           impossible
           ,
           which
           yet
           he
           would
           be
           concluded
           altogether
           out
           of
           his
           wits
           that
           should
           profess
           to
           be
           of
           the
           opinion
           they
           are
           or
           were
           actually
           so
           ?
           And
           as
           to
           the
           
           present
           case
           ,
           how
           facile
           and
           unexceptionable
           ,
           how
           plain
           and
           intelligible
           is
           the
           account
           that
           is
           given
           of
           the
           original
           of
           this
           world
           ,
           and
           the
           things
           contained
           in
           it
           ,
           by
           resolving
           all
           into
           a
           Deity
           ,
           the
           Author
           and
           maker
           of
           them
           ?
           when
           as
           the
           wild
           ,
           extravagant
           suppositions
           of
           Atheists
           ,
           if
           they
           were
           admitted
           possible
           ,
           are
           the
           most
           unlikely
           that
           could
           be
           devised
           .
           So
           that
           ,
           if
           there
           had
           been
           any
           to
           have
           laid
           wagers
           ,
           when
           things
           were
           taking
           their
           beginning
           ;
           there
           is
           no
           body
           that
           would
           not
           have
           ventured
           thousands
           to
           one
           that
           no
           such
           frame
           of
           things
           (
           no
           not
           so
           much
           as
           one
           single
           Mouse
           or
           Flea
           )
           would
           ever
           have
           hit
           .
           And
           how
           desperate
           hazards
           the
           Atheist
           runs
           upon
           this
           meer
           supposed
           possibility
           ,
           it
           will
           be
           more
           in
           our
           way
           to
           take
           notice
           by
           and
           by
           .
        
         
           But
           besides
           ;
           That
           pretended
           possibility
           plainly
           appears
           none
           at
           all
           .
           It
           is
           impossible
           
             any
             thing
             should
             spring
             up
             of
             it self
             out
             of
             nothing
             .
          
           That
           
             any
             thing
             that
             is
             alterable
             should
             have
             been
             necessarily
             of
             it self
             ,
             such
             as
             it
             now
             is
             .
          
           That
           
             what
             is
             of
             it self
             unactive
             should
             be
             the
             maker
             of
             other
             things
             .
          
           That
           
             the
             Author
             of
             all
             the
             Wisdom
             in
             the
             world
             should
             be
             himself
             unwise
             .
          
           These
           cannot
           but
           be
           judged
           most
           absolute
           impossibilities
           to
           such
           as
           do
           not
           violence
           to
           their
           own
           minds
           ;
           or
           with
           whom
           Reason
           can
           be
           allow'd
           any
           the
           least
           exercise
           .
           Wherefore
           the
           Atheistical
           spirit
           is
           most
           grosly
           unreasonable
           in
           withholding
           assent
           ,
           where
           the
           most
           ungainsayable
           Reason
           plainly
           exacts
           it
           .
        
         
         
           And
           are
           not
           the
           Atheists
           Cavils
           as
           despicably
           silly
           
             against
             the
             Deity
          
           ,
           and
           (
           consequently
           )
           Religion
           ?
           Whosoever
           shall
           consider
           their
           exceptions
           against
           some
           things
           in
           the
           notion
           of
           God
           ,
           eternity
           ,
           infinity
           ,
           &c.
           which
           themselves
           in
           the
           mean
           time
           are
           forced
           to
           place
           elsewhere
           ,
           will
           he
           not
           see
           they
           talk
           idly
           ?
           And
           as
           for
           such
           other
           impeachments
           of
           his
           Wisdom
           ,
           Justice
           ,
           and
           Goodness
           ,
           as
           they
           take
           their
           ground
           for
           from
           the
           state
           of
           affairs
           ,
           in
           some
           respects
           ,
           in
           this
           present
           world
           (
           many
           of
           which
           may
           be
           seen
           in
           Lucretius
           ,
           and
           answered
           by
           Dr.
           More
           in
           his
           
             Dialogues
             .
          
           )
           How
           inconsiderable
           will
           they
           be
           ,
           to
           any
           one
           that
           bethinks
           himself
           with
           how
           perfect
           and
           generous
           a
           liberty
           this
           world
           was
           made
           ,
           by
           one
           that
           needed
           it
           not
           ;
           who
           had
           no
           design
           ,
           nor
           could
           have
           inclination
           ,
           to
           a
           fond
           self-indulgent
           glorying
           ,
           and
           vaunting
           of
           his
           own
           work
           ;
           who
           did
           it
           with
           the
           greatest
           facility
           ,
           and
           by
           an
           easie
           unexpensive
           vouchsafement
           of
           his
           good
           pleasure
           ;
           not
           with
           an
           operous
           curiosity
           ,
           studious
           to
           approve
           it self
           to
           the
           peevish
           eye
           of
           every
           froward
           Momus
           ,
           or
           to
           the
           nauseous
           squeamish
           gust
           of
           every
           sensual
           Epicure
           .
           And
           to
           such
           as
           shall
           not
           confine
           their
           mean
           thoughts
           to
           that
           very
           clod
           or
           ball
           of
           earth
           on
           which
           they
           live
           .
           Which
           ,
           as
           it
           is
           a
           very
           small
           part
           ,
           may
           ,
           for
           ought
           we
           know
           ,
           but
           be
           the
           worst
           or
           most
           abject
           part
           of
           Gods
           Creation
           ,
           which
           yet
           is
           full
           of
           his
           Goodness
           ,
           and
           hath
           most
           manifest
           prints
           of
           his
           other
           excellencies
           besides
           ;
           as
           hath
           been
           observed
           .
           Or
           ,
           that
           shall
           not
           look
           upon
           the
           present
           state
           of
           things
           
           as
           the
           eternal
           state
           ,
           but
           upon
           
             this
             world
          
           only
           as
           an
           antichamber
           to
           another
           ,
           which
           shall
           abide
           in
           most
           unexceptionable
           perfection
           for
           ever
           .
        
         
           How
           fond
           and
           idle
           ,
           I
           say
           ,
           will
           all
           such
           cavils
           appear
           to
           one
           that
           shall
           but
           thus
           use
           his
           thoughts
           ,
           and
           not
           think
           himself
           bound
           to
           measure
           his
           conceptions
           of
           God
           ,
           by
           the
           uncertain
           rash
           dictates
           of
           men
           born
           in
           the
           dark
           ,
           and
           that
           talk
           at
           random
           :
           Nor
           shall
           affix
           any
           thing
           to
           him
           which
           plain
           Reason
           doth
           not
           dictate
           ,
           or
           which
           he
           doth
           not
           manifestly
           assume
           or
           challenge
           to
           himself
           .
           But
           that
           because
           a
           straw
           lies
           in
           my
           way
           ,
           I
           would
           attempt
           to
           overturn
           heaven
           and
           earth
           ,
           what
           raging
           phrensie
           is
           this
           ?
        
         
           Again
           it
           is
           
             a
             base
             abject
             temper
          
           ,
           speaks
           a
           mind
           sunk
           and
           lost
           in
           carnality
           ,
           and
           that
           having
           dethron'd
           and
           abjur'd
           Reason
           ,
           hath
           abandon'd
           it self
           to
           the
           hurry
           of
           vile
           appetite
           ,
           and
           sold
           its
           liberty
           ,
           and
           sovereignty
           ,
           for
           the
           insipid
           gustless
           pleasures
           of
           sense
           :
           An
           unmanly
           thing
           .
           A
           degrading
           of
           ones
           self
           .
           For
           if
           there
           be
           no
           God
           ,
           what
           am
           I
           ?
           A
           piece
           of
           moving
           thinking
           clay
           ,
           whose
           ill
           compacted
           parts
           will
           shortly
           fly
           asunder
           ,
           and
           leave
           no
           other
           remains
           of
           me
           ,
           than
           what
           shall
           become
           the
           prey
           and
           the
           triumph
           of
           worms
           !
        
         
           'T
           is
           
             a
             sad
             ,
             mopish
             ,
             disconsolate
             Temper
             ,
          
           Cuts
           off
           ,
           and
           quite
           banishes
           all
           manly
           rational
           joy
           .
           All
           that
           might
           spring
           from
           the
           contemplation
           of
           the
           Divine
           Excellencies
           and
           Glory
           ,
           shining
           in
           the
           works
           of
           his
           hands
           .
           Atheism
           clothes
           the
           world
           in
           black
           ,
           draws
           a
           
           dark
           and
           duskish
           cloud
           over
           all
           things
           .
           Doth
           more
           to
           damp
           and
           stifle
           all
           relishes
           of
           intellectual
           pleasure
           ,
           than
           it
           would
           of
           sensible
           ,
           to
           extinguish
           the
           Sun.
           What
           is
           this
           world
           (
           if
           we
           should
           suppose
           it
           still
           to
           subsist
           )
           without
           God
           ?
           How
           grateful
           an
           entertainment
           is
           it
           to
           a
           pious
           mind
           to
           behold
           his
           glory
           stampt
           on
           every
           creature
           sparkling
           in
           every
           providence
           ;
           and
           by
           a
           firm
           and
           rational
           Faith
           to
           believe
           (
           when
           we
           cannot
           see
           )
           how
           all
           events
           are
           conspiring
           to
           bring
           about
           the
           most
           happy
           and
           blissful
           state
           of
           things
           !
           The
           Atheist
           may
           make
           the
           most
           of
           this
           world
           ;
           he
           knows
           no
           pleasure
           ,
           but
           what
           can
           be
           drawn
           out
           of
           its
           dry
           breasts
           ,
           or
           found
           in
           its
           cold
           embraces
           :
           Which
           yields
           as
           little
           satisfaction
           ,
           as
           he
           finds
           whose
           arms
           aiming
           to
           inclose
           a
           dear
           friend
           do
           only
           clasp
           a
           stiff
           and
           clammy
           carkass
           .
           How
           uncomfortable
           a
           thing
           is
           it
           to
           him
           ,
           that
           having
           neither
           power
           nor
           wit
           to
           order
           things
           to
           his
           own
           advantage
           or
           content
           ,
           but
           finds
           himself
           liable
           to
           continual
           disappointments
           ,
           and
           the
           rencounter
           of
           many
           an
           unsuspected
           cross
           accident
           ,
           hath
           none
           to
           repose
           on
           that
           is
           wiser
           and
           mightier
           than
           himself
           ?
           But
           when
           he
           finds
           he
           cannot
           command
           his
           own
           affairs
           ,
           to
           have
           the
           settled
           apprehension
           of
           an
           Almighty
           Ruler
           that
           can
           with
           the
           greatest
           certainty
           do
           it
           for
           us
           ,
           the
           best
           way
           ;
           and
           will
           ,
           if
           we
           trust
           him
           :
           How
           satisfying
           and
           peaceful
           a
           repose
           doth
           this
           yield
           !
           And
           how
           much
           the
           rather
           ,
           inasmuch
           as
           that
           filial
           unsuspicious
           confidence
           and
           trust
           ,
           which
           naturally
           tends
           to
           and
           begets
           that
           calm
           and
           quiet
           rest
           ,
           
           is
           the
           very
           condition
           required
           on
           my
           part
           ;
           and
           that
           the
           chief
           thing
           I
           have
           to
           do
           ,
           to
           have
           my
           affairs
           brought
           to
           a
           good
           pass
           ,
           is
           to
           commit
           them
           to
           his
           management
           .
           And
           my
           only
           care
           to
           be
           careful
           in
           nothing
           .
           The
           Atheist
           hath
           nothing
           to
           mitigate
           the
           greatness
           of
           this
           loss
           ,
           but
           that
           he
           knows
           not
           what
           he
           loses
           ,
           which
           is
           an
           allay
           that
           will
           serve
           but
           a
           little
           while
           .
           And
           when
           the
           most
           unsupportable
           pressing
           miseries
           befall
           him
           ,
           he
           must
           in
           bitter
           agonies
           groan
           out
           his
           wretched
           soul
           ,
           without
           hope
           ;
           and
           sooner
           die
           under
           his
           burthen
           ,
           than
           say
           ,
           
             Where
             is
             God
             my
             Maker
          
           ?
           At
           the
           best
           ,
           he
           exchanges
           all
           the
           pleasure
           ,
           and
           composure
           of
           mind
           ,
           which
           certainly
           accompanies
           a
           dutiful
           son-like
           trust
           ,
           submission
           and
           resignation
           of
           our selves
           ,
           and
           all
           our
           concernments
           ,
           to
           the
           disposal
           of
           fatherly
           wisdom
           and
           love
           ,
           for
           a
           sour
           and
           sullen
           succumbency
           to
           an
           
             irresistable
             fate
          
           ,
           or
           hard
           necessity
           ,
           against
           which
           he
           sees
           it's
           vain
           to
           contend
           .
           So
           that
           at
           the
           best
           he
           only
           not
           rages
           ,
           but
           tastes
           nothing
           of
           consolation
           ;
           whereof
           his
           spirit
           is
           as
           uncapable
           ,
           as
           his
           desperate
           affairs
           are
           of
           redress
           .
           And
           if
           he
           have
           arrived
           to
           that
           measure
           of
           fortitude
           ,
           as
           not
           to
           be
           much
           discomposed
           with
           the
           lighter
           crosses
           which
           he
           meets
           with
           in
           this
           short
           time
           of
           life
           ,
           what
           a
           dreadful
           cross
           is
           it
           that
           he
           must
           die
           !
           How
           dismal
           a
           thing
           is
           a
           certain
           never
           to
           be
           avoided
           death
           !
           Against
           which
           as
           Atheism
           hath
           not
           ,
           surely
           ,
           the
           advantage
           of
           Religion
           in
           giving
           protection
           :
           So
           it
           hath
           greatly
           the
           disadvantage
           ,
           in
           affording
           no
           relief
           .
           What
           would
           the
           
           joy
           be
           worth
           in
           that
           hour
           ,
           that
           arises
           from
           
             the
             hope
             of
             the
             glory
             to
             be
             revealed
             ?
          
           And
           is
           the
           want
           of
           that
           the
           total
           sum
           of
           the
           Atheists
           misery
           at
           this
           hour
           ?
           What
           heart
           can
           conceive
           the
           horror
           of
           that
           one
           thought
           if
           darted
           in
           upon
           him
           at
           that
           time
           (
           as
           't
           is
           strange
           ,
           and
           more
           sad
           ,
           if
           it
           be
           not
           )
           
             what
             becomes
             now
             of
             me
             ,
             if
             there
             prove
             to
             be
             a
             God!
          
           where
           are
           my
           mighty
           demonstrations
           upon
           which
           one
           may
           venture
           ?
           and
           which
           may
           cut
           off
           all
           fear
           and
           danger
           of
           future
           calamity
           in
           this
           dark
           unknown
           state
           I
           am
           going
           into
           ?
           shall
           I
           be
           the
           next
           hour
           nothing
           or
           miserable
           ?
           Or
           ,
           if
           I
           had
           opportunity
           ,
           shall
           I
           not
           have
           sufficient
           cause
           to
           proclaim
           (
           as
           *
           once
           one
           of
           the
           same
           fraternity
           did
           ,
           by
           way
           of
           warning
           ,
           to
           a
           surviving
           companion
           )
           —
           A
           Great
           and
           a
           Terrible
           God!
           a
           Great
           and
           a
           Terrible
           God!
           A
           Great
           and
           a
           Terrible
           God!
           
        
         
           I
           only
           add
           ,
           'T
           is
           
             a
             most
             strangely
             mysterious
             and
             unaccountable
             Temper
             .
          
           Such
           as
           is
           hardly
           reducible
           to
           its
           proper
           causes
           .
           So
           that
           it
           would
           puzzle
           any
           mans
           enquiry
           to
           find
           out
           ,
           or
           even
           give
           but
           probable
           conjectures
           how
           so
           odd
           and
           preternatural
           a
           disaffection
           as
           Atheism
           should
           ever
           come
           to
           have
           place
           in
           an
           humane
           mind
           .
        
         
         
           It
           must
           be
           concluded
           a
           very
           complicated
           disease
           ,
           and
           yet
           when
           our
           thoughts
           have
           fastned
           upon
           several
           things
           that
           have
           an
           aspect
           that
           way
           as
           none
           of
           them
           alone
           could
           infer
           it
           ,
           so
           it
           is
           hard
           to
           imagine
           ,
           how
           all
           of
           them
           ,
           together
           ,
           should
           ever
           come
           to
           deprave
           reasonable
           nature
           to
           such
           a
           degree
           .
        
         
           'T
           is
           ,
           first
           ,
           most
           astonishingly
           marvellous
           (
           though
           it
           's
           apparent
           this
           distemper
           hath
           its
           rise
           from
           an
           
             ill
             will
          
           )
           that
           any
           man
           should
           so
           much
           as
           will
           ,
           that
           which
           the
           Atheist
           hath
           obtained
           of
           himself
           to
           believe
           ,
           or
           
             affect
             to
             be
          
           what
           
             he
             is
          
           .
        
         
           The
           commonness
           of
           this
           vile
           disposition
           of
           will
           ,
           doth
           but
           sorrily
           shift
           off
           the
           wonder
           ,
           and
           only
           with
           those
           slight
           and
           trifling
           minds
           that
           have
           resigned
           the
           office
           of
           judging
           things
           to
           their
           (
           more
           active
           )
           senses
           ,
           and
           have
           learned
           the
           easie
           way
           of
           waving
           all
           enquiries
           about
           common
           things
           ,
           or
           resolving
           the
           account
           into
           this
           only
           ,
           that
           they
           are
           to
           be
           seen
           every
           day
           .
           But
           if
           we
           allow'd
           our selves
           to
           consider
           
             this
             matter
          
           soberly
           ,
           we
           would
           soon
           find
           that
           howsoever
           it
           most
           plainly
           appear
           a
           very
           common
           plague
           upon
           the
           spirits
           of
           men
           (
           and
           universal
           till
           a
           cure
           be
           wrought
           )
           to
           say
           by
           way
           of
           wish
           ,
           
             No
             God
          
           ,
           or
           I
           would
           there
           were
           none
           :
           Yet
           by
           the
           good
           leave
           of
           them
           who
           would
           thus
           easily
           excuse
           the
           thing
           ,
           the
           commonness
           of
           this
           horrid
           evil
           doth
           so
           little
           diminish
           ,
           that
           it
           increases
           the
           wonder
           .
           Things
           are
           more
           strange
           as
           their
           causes
           are
           more
           hardly
           assignable
           .
           What
           should
           the
           reason
           be
           ,
           that
           a
           Being
           of
           so
           incomparable
           
           excellency
           ,
           so
           amiable
           and
           alluring
           glory
           ,
           purity
           ,
           love
           ,
           and
           goodness
           is
           become
           undesirable
           and
           hateful
           to
           his
           own
           creatures
           !
           That
           such
           creatures
           ,
           his
           more
           immediate
           peculiar
           off-spring
           ,
           stampt
           with
           his
           likeness
           ,
           the
           so
           vivid
           resemblances
           of
           his
           own
           spiritual
           immortal
           nature
           ,
           are
           become
           so
           wickedly
           unnatural
           towards
           their
           common
           and
           most
           indulgent
           Parent
           !
           what
           to
           wish
           him
           dead
           !
           to
           envie
           life
           and
           being
           ,
           to
           him
           from
           whom
           they
           have
           received
           their
           own
           !
           'T
           is
           strange
           as
           it
           is
           
             without
             a
             cause
             .
             But
             they
             have
             offended
             him
             ,
             are
             in
             a
             revolt
             ,
             and
             sharply
             conscious
             of
             fearful
             demerits
             .
             And
             who
             would
             not
             wish
             to
             live
             ?
             and
             to
             escape
             so
             unsupportable
             revenge
             ?
          
           'T
           is
           still
           strange
           we
           would
           ever
           offend
           such
           a
           one
           !
           Wherein
           were
           his
           Laws
           unequal
           ?
           his
           Government
           grievous
           ?
           But
           since
           we
           have
           ;
           this
           only
           is
           pertinent
           to
           be
           said
           by
           them
           that
           have
           no
           hope
           of
           forgiveness
           ,
           that
           are
           left
           to
           despair
           of
           reconciliation
           ,
           why
           do
           we
           sort
           our selves
           with
           Devils
           ?
           We
           profess
           not
           to
           be
           such
           .
        
         
           Yea
           ,
           
             but
             we
             have
             no
             hope
             to
             be
             forgiven
             the
             sin
             we
             do
             not
             leave
             ,
             nor
             power
             to
             leave
             the
             sin
             which
             now
             we
             love
             .
          
           This
           ,
           instead
           of
           lessening
           ,
           makes
           the
           wonder
           a
           miracle
           !
           O
           wretched
           forlorn
           creature
           !
           wouldst
           thou
           have
           God
           out
           of
           being
           for
           this
           ?
           (
           I
           speak
           to
           thee
           who
           dost
           not
           yet
           profess
           to
           believe
           there
           is
           no
           God
           ,
           but
           dost
           only
           wish
           it
           .
           )
           The
           sustainer
           of
           the
           world
           !
           The
           common
           Basis
           of
           all
           Being
           !
           dost
           thou
           know
           what
           thou
           sayest
           ?
           Art
           thou
           not
           wishing
           thy self
           and
           all
           things
           into
           nothing
           ?
           This
           ,
           rather
           
           than
           humble
           thy self
           ,
           and
           beg
           forgiveness
           ?
           This
           !
           rather
           than
           become
           ,
           again
           ,
           an
           holy
           ,
           pure
           ,
           obdeient
           creature
           ,
           and
           again
           ,
           blessed
           in
           him
           who
           first
           made
           thee
           so
           !
        
         
           It
           can
           never
           cease
           ,
           I
           say
           ,
           to
           be
           a
           wonder
           ,
           we
           never
           ought
           to
           cease
           wondering
           that
           ever
           this
           befel
           the
           nature
           of
           man
           ,
           to
           be
           prone
           to
           wish
           such
           a
           thing
           that
           there
           were
           no
           God!
           
        
         
           But
           this
           is
           ,
           't
           is
           true
           ,
           the
           too
           common
           case
           ;
           and
           if
           we
           will
           only
           have
           what
           is
           more
           a
           rarity
           go
           for
           a
           wonder
           ;
           How
           amazing
           then
           is
           it
           ,
           that
           if
           any
           man
           
             would
             even
             never
             so
             fain
          
           ;
           he
           ever
           can
           make
           himself
           believe
           there
           is
           no
           God!
           and
           shape
           his
           horrid
           course
           according
           to
           that
           most
           horrid
           misbelief
           !
           By
           what
           fatal
           train
           of
           causes
           is
           this
           ever
           brought
           to
           pass
           !
           Into
           what
           can
           we
           devise
           to
           resolve
           it
           ?
        
         
           
             Why
             such
             as
             have
             arrived
             to
             this
             pitch
             are
             much
             addicted
             to
             the
             pleasing
             of
             their
             senses
             ;
             and
             this
             they
             make
             their
             business
             ;
             so
             as
             that
             ,
             for
             a
             long
             time
             they
             have
             given
             themselves
             no
             leasure
             to
             mind
             objects
             of
             another
             nature
             ;
             especially
             that
             should
             any
             way
             tend
             to
             disturb
             them
             in
             their
             easie
             course
             :
             Till
             they
             are
             (
             gradually
             )
             fallen
             into
             a
             forgetful
             sleep
             ,
             and
             the
             images
             of
             things
             are
             worn
             out
             with
             them
             ;
             that
             had
             only
             more
             slightly
             touch'd
             their
             minds
             before
             .
             And
             being
             much
             used
             to
             go
             by
             the
             suggestions
             of
             sense
             ,
             they
             believe
             not
             what
             they
             neither
             see
             nor
             feel
             .
          
        
         
           This
           is
           somewhat
           ,
           but
           does
           not
           reach
           the
           mark
           ;
           for
           there
           are
           many
           very
           great
           sensualists
           (
           as
           great
           as
           they
           at
           least
           )
           who
           never
           arrive
           
           hither
           ,
           but
           firmly
           avow
           it
           that
           they
           believe
           a
           Deity
           ,
           whatsoever
           mistaken
           notion
           they
           have
           of
           him
           ;
           whereupon
           they
           imagine
           to
           themselves
           impunity
           in
           their
           vicious
           course
           .
        
         
           
             But
             these
          
           ,
           it
           may
           be
           said
           ,
           
             have
             so
             disaccustomed
             themselves
             to
             the
             exercise
             of
             their
             reason
             ,
             that
             they
             have
             no
             disposition
             to
             use
             their
             thoughts
             about
             any
             thing
             above
             the
             sphere
             of
             sense
             ;
             and
             have
             contracted
             so
             dull
             and
             sluggish
             a
             temper
             ,
             that
             they
             are
             no
             fitter
             to
             mind
             or
             employ
             themselves
             in
             any
             speculations
             that
             tend
             to
             beget
             in
             them
             the
             knowledge
             of
             God
             ,
             than
             any
             man
             is
             for
             discourse
             or
             business
             when
             he
             is
             fast
             asleep
             .
          
        
         
           So
           indeed
           in
           reason
           one
           would
           expect
           to
           find
           it
           ,
           but
           the
           case
           is
           so
           much
           otherwise
           ,
           when
           we
           consider
           particular
           instances
           ,
           that
           we
           are
           the
           more
           perplex'd
           and
           intangled
           in
           this
           enquiry
           ,
           by
           considering
           how
           agreeable
           it
           is
           that
           the
           matter
           should
           be
           thus
           ,
           and
           observing
           that
           it
           proves
           oft-times
           not
           to
           be
           so
           :
           Insomuch
           that
           reason
           and
           experience
           seem
           herein
           ,
           not
           to
           agree
           ,
           and
           hence
           we
           are
           put
           again
           upon
           new
           conjectures
           what
           the
           immediate
           cause
           of
           this
           strange
           malady
           should
           be
           .
        
         
           For
           did
           it
           proceed
           purely
           from
           a
           sluggish
           temper
           of
           mind
           ,
           unapt
           to
           reasoning
           and
           discourse
           ;
           the
           more
           any
           were
           so
           ,
           the
           more
           dispos'd
           they
           should
           be
           to
           Atheism
           ;
           Whereas
           ,
           every
           one
           knows
           that
           ,
           multitudes
           of
           persons
           of
           dull
           and
           slow
           minds
           to
           any
           thing
           of
           ratiocination
           would
           rather
           you
           should
           burn
           their
           houses
           ,
           than
           tell
           them
           they
           did
           not
           believe
           in
           God
           ;
           and
           would
           presently
           tell
           you
           ,
           it
           were
           
           pitty
           he
           should
           live
           ,
           that
           should
           but
           intimate
           a
           doubt
           whether
           there
           were
           a
           God
           or
           no.
           Yea
           ,
           and
           many
           ,
           somewhat
           more
           intelligent
           ,
           yet
           in
           this
           matter
           ,
           are
           shie
           of
           using
           their
           Reason
           ,
           and
           think
           it
           unsafe
           ,
           if
           not
           profane
           ,
           to
           go
           about
           to
           prove
           ,
           that
           there
           is
           a
           God
           ,
           lest
           they
           should
           move
           a
           doubt
           ,
           or
           seem
           hereby
           to
           make
           a
           question
           of
           it
           .
           And
           ,
           in
           the
           mean
           time
           ,
           while
           they
           offer
           not
           at
           reasoning
           ,
           they
           ,
           more
           meanly
           ,
           supply
           that
           want
           ,
           after
           a
           sorry
           fashion
           ,
           from
           their
           education
           ,
           the
           tradition
           of
           their
           fore-fathers
           common
           example
           ,
           and
           the
           universal
           profession
           and
           practice
           of
           some
           Religion
           ,
           round
           about
           them
           ;
           and
           it
           may
           be
           only
           take
           the
           matter
           for
           granted
           ,
           because
           they
           never
           heard
           such
           a
           thing
           was
           ever
           doubted
           of
           ,
           or
           called
           in
           question
           in
           all
           their
           lives
           .
        
         
           Whereas
           ,
           on
           the
           other
           hand
           ,
           they
           who
           incline
           to
           Atheism
           are
           ,
           perhaps
           ,
           some
           of
           them
           the
           greatest
           pretenders
           to
           Reason
           .
           They
           rely
           little
           upon
           authority
           of
           former
           times
           and
           ages
           ,
           upon
           vulgar
           principles
           and
           maxims
           ,
           but
           are
           vogued
           great
           masters
           of
           Reason
           ,
           diligent
           searchers
           into
           the
           mysteries
           of
           nature
           ,
           and
           can
           philosophize
           (
           as
           sufficiently
           appears
           )
           beyond
           all
           imagination
           .
           But
           't
           is
           hoped
           it
           may
           be
           truly
           said
           for
           the
           vindication
           of
           Philosophy
           ,
           and
           them
           that
           profess
           it
           ,
           that
           modern
           Atheists
           have
           little
           of
           that
           to
           glory
           in
           ,
           and
           that
           their
           chief
           endowments
           are
           only
           their
           skill
           to
           please
           their
           senses
           ,
           and
           a
           faculty
           with
           a
           pittiful
           sort
           of
           drollery
           to
           tincture
           their
           cups
           ,
           and
           add
           a
           grace
           to
           their
           (
           otherwise
           )
           dull
           and
           flat
           conversation
           .
        
         
         
           Yet
           all
           this
           howsoever
           being
           considered
           ,
           there
           is
           here
           but
           little
           advance
           made
           to
           the
           finding
           out
           whence
           Atheism
           should
           proceed
           :
           For
           ,
           that
           want
           of
           reason
           should
           be
           thought
           the
           cause
           ,
           what
           hath
           been
           already
           said
           seems
           to
           forbid
           .
           That
           many
           ignorant
           persons
           seem
           possest
           with
           a
           great
           awe
           of
           a
           Deity
           from
           which
           divers
           more
           knowing
           have
           delivered
           themselves
           .
           And
           yet
           neither
           doth
           the
           former
           signifie
           any
           thing
           (
           in
           just
           interpretation
           )
           to
           the
           disrepute
           of
           Religion
           .
           For
           truth
           is
           not
           the
           less
           true
           ,
           for
           that
           some
           hold
           it
           they
           know
           not
           how
           or
           why
           .
           Nor
           doth
           the
           latter
           make
           to
           the
           reputation
           of
           Atheism
           ,
           inasmuch
           as
           men
           otherwise
           rational
           maysometimes
           learnedly
           dote
           .
           But
           it
           confirms
           us
           that
           Atheism
           is
           a
           strange
           thing
           ,
           when
           its
           extraction
           and
           pedigree
           are
           so
           hardly
           found
           out
           ,
           and
           it
           seems
           to
           be
           directly
           of
           the
           lineage
           ,
           neither
           of
           knowledge
           nor
           ignorance
           ,
           neither
           sound
           Reason
           nor
           perfect
           Dotage
           .
        
         
           Nor
           doth
           it
           at
           all
           urge
           to
           say
           ,
           and
           why
           may
           we
           not
           as
           well
           stand
           wondering
           whence
           the
           apprehension
           of
           a
           God
           ,
           and
           an
           addictedness
           to
           Religion
           should
           come
           ,
           when
           we
           find
           them
           peculiar
           ,
           neither
           to
           the
           more
           knowing
           ,
           nor
           the
           more
           ignorant
           .
           For
           they
           are
           apparently
           and
           congruously
           enough
           to
           be
           derived
           from
           somewhat
           common
           to
           them
           both
           .
           The
           impression
           of
           a
           Deity
           universally
           put
           upon
           the
           minds
           of
           all
           men
           (
           which
           Atheists
           have
           made
           a
           shift
           to
           raze
           out
           or
           obliterate
           to
           that
           degree
           as
           to
           render
           it
           illegible
           )
           and
           that
           cultivated
           by
           the
           exercise
           of
           Reason
           ,
           in
           some
           ,
           and
           in
           others
           ,
           less
           capable
           
           of
           that
           help
           ,
           somewhat
           confirmed
           by
           education
           and
           the
           other
           accessaries
           mentioned
           above
           .
        
         
           Therefore
           is
           this
           matter
           still
           most
           mysteriously
           intricate
           that
           there
           should
           be
           one
           temper
           and
           perswasion
           agreeing
           to
           two
           so
           vastly
           different
           sorts
           of
           persons
           ,
           while
           yet
           we
           are
           to
           seek
           for
           a
           cause
           (
           except
           what
           is
           most
           tremendous
           to
           think
           of
           )
           from
           whence
           it
           should
           proceed
           ,
           that
           is
           common
           to
           them
           both
           .
           And
           here
           is
           in
           short
           the
           sum
           of
           the
           wonder
           ,
           that
           any
           ,
           not
           appearing
           very
           grosly
           unreasonable
           in
           other
           matters
           ,
           (
           which
           cannot
           be
           deny'd
           even
           of
           some
           of
           the
           more
           sensual
           and
           lewder
           sort
           of
           Atheists
           )
           should
           ,
           in
           so
           plain
           and
           important
           a
           case
           ,
           be
           so
           ,
           beyond
           all
           expression
           ,
           absurd
           .
           That
           they
           ,
           without
           scruple
           ,
           are
           pleased
           to
           think
           like
           other
           men
           ,
           in
           matters
           that
           concern
           and
           relate
           to
           common
           practice
           ,
           and
           wherein
           they
           might
           more
           colourably
           and
           with
           less
           hazard
           ,
           go
           out
           of
           the
           common
           road
           .
           And
           are
           
             here
             only
          
           ,
           so
           dangerously
           and
           madly
           extravagant
           .
           Theirs
           is
           therefore
           a
           particular
           madness
           ,
           the
           
             Dementia
             quoad
             hoc
          
           .
           So
           much
           the
           stranger
           thing
           ,
           because
           they
           whom
           it
           possesses
           ,
           do
           only
           in
           this
           one
           case
           put
           off
           themselves
           ,
           and
           are
           like
           themselves
           ,
           and
           other
           men
           in
           all
           things
           else
           .
           If
           they
           reckon'd
           it
           a
           glory
           to
           be
           singular
           they
           might
           (
           as
           hath
           been
           plainly
           shewn
           )
           more
           plausibly
           profess
           it
           as
           a
           principle
           ,
           
             that
             they
             are
             not
             bound
             to
             believe
             the
             existence
             of
             any
             secular
             Ruler
          
           (
           and
           consequently
           not
           be
           subject
           to
           any
           )
           
             longer
             than
             they
             see
             him
          
           ,
           and
           so
           subvert
           all
           Policy
           and
           
           Government
           ;
           or
           pretend
           an
           exemption
           from
           all
           obligation
           to
           any
           act
           of
           justice
           ,
           or
           to
           forbear
           the
           most
           injurious
           violence
           towards
           any
           man
           ,
           
             because
             they
          
           are
           not
           infallibly
           certain
           any
           one
           they
           see
           is
           an
           humane
           wight
           ,
           and
           so
           abjure
           all
           morality
           as
           they
           already
           have
           so
           great
           a
           part
           ;
           than
           offer
           with
           so
           fearful
           hazard
           to
           assault
           the
           Deity
           (
           of
           whose
           existence
           if
           they
           would
           but
           think
           a
           while
           ,
           they
           might
           be
           most
           infallibly
           assured
           ,
           or
           go
           about
           to
           subvert
           the
           foundations
           of
           Religion
           .
           Or
           ,
           if
           they
           would
           get
           themselves
           glory
           by
           great
           adventures
           ,
           or
           show
           themselves
           brave
           men
           ,
           by
           expressing
           a
           fearless
           contempt
           of
           Divine
           Power
           ,
           and
           Justice
           .
           This
           fortitude
           is
           not
           humane
           .
           These
           are
           without
           the
           compass
           of
           its
           object
           .
           
             As
             Inundations
          
           ,
           
           Earthquakes
           ,
           &c.
           are
           said
           to
           be
           ,
           unto
           which
           ,
           that
           any
           one
           should
           fearlesly
           expose
           himself
           ,
           can
           bring
           no
           profit
           to
           others
           ,
           nor
           therefore
           glory
           to
           him
           .
        
         
           In
           all
           this
           harangue
           of
           discourse
           the
           design
           hath
           not
           been
           to
           fix
           upon
           any
           true
           cause
           of
           Atheism
           ,
           but
           to
           represent
           it
           a
           strange
           thing
           ;
           And
           an
           Atheist
           a
           Prodigy
           ,
           a
           Monster
           amongst
           mankind
           .
           A
           dreadful
           spectacle
           ,
           forsaken
           of
           the
           common
           aids
           afforded
           to
           other
           men
           ,
           hung
           up
           in
           chains
           ,
           to
           warn
           others
           ;
           and
           let
           them
           see
           what
           an
           horrid
           creature
           ,
           man
           may
           make
           himself
           by
           voluntary
           aversion
           from
           God
           that
           made
           him
           .
        
         
           In
           the
           mean
           time
           they
           upon
           whom
           this
           dreadful
           plague
           is
           not
           fallen
           ,
           may
           plainly
           see
           before
           them
           ,
           the
           object
           of
           that
           worship
           which
           
           is
           imported
           by
           a
           Temple
           ,
           
             An
             existing
             Deity
             ,
             a
             God
             to
             be
             worshipped
             .
          
        
         
           Unto
           whom
           we
           shall
           yet
           see
           further
           reason
           to
           design
           ,
           and
           consecrate
           a
           Temple
           for
           that
           end
           (
           and
           even
           our selves
           to
           become
           such
           )
           when
           we
           have
           considered
           (
           what
           comes
           next
           to
           be
           spoken
           of
           )
           his
           
             Conversableness
             with
             men
          
           .
        
      
       
         
           CHAP.
           VI.
           
        
         
           
             
               What
               is
               intended
               by
            
             Gods
             conversableness
             with
             men
             ,
             
               considered
               only
               as
               fundamental
               and
               presupposed
               to
               a
               Temple
               .
               An
               account
               of
               the
            
             Epicurean
             Deity
             .
             
               It
               s
               existence
               impossible
               any
               way
               to
               be
               proved
               if
               it
               did
               exist
               .
               Nor
               can
               be
               affirmed
               to
               any
               good
               intent
               .
               That
               such
               a
               Being
               is
               not
               God.
               That
               the
               absolute
               perfection
               proved
               of
               God
               represents
               him
            
             a
             fit
             object
             of
             Religion
             .
             
               From
               thence
               more
               particularly
               deduced
               to
               this
               purpose
               .
               His
               Omnisciency
               ,
               Omnipotency
               ,
               Unlimited
               Goodness
               ,
               Immensity
               .
            
             Curcellaeus
             
               's
               Arguments
               again
               this
               last
               considered
               .
            
          
        
         
           NOR
           is
           the
           thing
           here
           intended
           less
           necessary
           
           to
           a
           Temple
           and
           Religion
           ,
           than
           what
           we
           have
           hitherto
           been
           discoursing
           of
           .
           For
           such
           a
           sort
           of
           Deity
           as
           should
           shut
           up
           it self
           ,
           and
           be
           reclus'd
           from
           all
           converse
           with
           men
           ,
           would
           leave
           us
           as
           disfurnish'd
           of
           an
           object
           of
           Religion
           ,
           and
           would
           render
           a
           Temple
           on
           earth
           as
           vain
           a
           thing
           ,
           as
           if
           there
           were
           none
           at
           all
           .
           
           It
           were
           a
           Being
           not
           to
           be
           worshipped
           ,
           nor
           with
           any
           propriety
           ,
           to
           be
           called
           God
           more
           (
           in
           some
           respect
           less
           )
           than
           an
           image
           or
           statue
           .
           We
           might
           ,
           with
           as
           rational
           design
           ,
           worship
           ,
           for
           a
           God
           ,
           what
           were
           scarce
           worthy
           to
           be
           called
           the
           shadow
           of
           a
           man
           ,
           as
           dedicate
           Temples
           to
           a
           wholly
           unconversable
           Deity
           :
           That
           is
           ,
           such
           a
           one
           as
           not
           only
           
             will
             not
          
           vouchsafe
           to
           converse
           with
           men
           ;
           but
           ,
           that
           cannot
           admit
           it
           .
           Or
           whose
           nature
           were
           altogether
           uncapable
           of
           such
           converse
           .
        
         
           For
           that
           measure
           and
           latitude
           of
           sense
           must
           be
           allowed
           unto
           the
           expression
           [
           conversableness
           with
           men
           ]
           as
           that
           it
           signifie
           both
           capacity
           and
           propension
           to
           such
           converse
           .
           That
           God
           is
           both
           ,
           by
           his
           Nature
           ,
           capable
           of
           it
           ,
           and
           hath
           a
           gracious
           inclination
           of
           will
           thereunto
           .
           Yea
           and
           we
           will
           add
           (
           what
           is
           also
           not
           without
           the
           compass
           of
           our
           present
           theam
           ,
           nor
           the
           import
           of
           this
           word
           whereby
           we
           generally
           express
           it
           )
           that
           he
           is
           not
           only
           inclined
           to
           converse
           with
           men
           ,
           but
           that
           he
           actually
           doth
           it
           .
           As
           we
           call
           him
           a
           conversable
           person
           that
           upon
           all
           befitting
           occasions
           doth
           freely
           converse
           with
           such
           as
           have
           any
           concern
           with
           him
           .
        
         
           It
           will
           indeed
           be
           necessary
           to
           distinguish
           Gods
           converse
           with
           men
           ,
           into
           ,
        
         
           
             That
             which
             he
             hath
             in
             common
             with
             all
             men
             :
          
           so
           as
           to
           sustain
           them
           in
           their
           beings
           ,
           and
           some
           way
           ,
           influence
           their
           actions
           (
           in
           which
           kind
           he
           is
           also
           conversant
           with
           all
           his
           creatures
           )
           and
        
         
           
             That
             which
             he
             more
             peculiarly
             hath
             with
             good
             men
             .
          
        
         
         
           And
           ,
           though
           the
           consideration
           of
           the
           latter
           of
           these
           will
           belong
           to
           the
           discourse
           concerning
           
             his
             Temple
             it self
          
           ,
           which
           he
           hath
           with
           and
           in
           them
           ;
           yet
           it
           is
           the
           former
           ,
           only
           ,
           we
           have
           now
           to
           consider
           ,
           
             as
             presupposed
             thereto
             ,
             and
             as
             the
             ground
             thereof
             .
          
           Together
           with
           
             his
             gracious
             propension
          
           to
           the
           latter
           also
           .
        
         
           As
           the
           great
           Apostle
           ,
           in
           his
           discourse
           at
           Athens
           ,
           lays
           
             the
             same
             ground
          
           for
           acquaintance
           with
           God
           (
           which
           he
           intimates
           should
           be
           set
           afoot
           and
           continued
           in
           another
           sort
           of
           Temple
           than
           is
           made
           with
           hands
           )
           
             that
             he
             hath
             given
             to
             all
             breath
             ,
             and
             being
             ,
             and
             all
             things
             ,
          
           and
           that
           he
           is
           near
           and
           ready
           (
           whence
           they
           should
           therefore
           seek
           him
           ,
           if
           haply
           they
           might
           feel
           after
           him
           ,
           and
           find
           him
           out
           )
           in
           order
           to
           further
           converse
           .
        
         
           And
           here
           ,
           our
           business
           will
           have
           the
           less
           in
           it
           of
           labour
           and
           difficulty
           ;
           for
           that
           we
           shall
           have
           little
           else
           to
           do
           ,
           besides
           only
           the
           applying
           of
           principles
           already
           asserted
           (
           or
           possibly
           the
           more
           express
           adding
           of
           some
           or
           other
           that
           were
           imply'd
           in
           what
           hath
           been
           said
           )
           to
           this
           purpose
           .
        
         
           From
           which
           principles
           it
           will
           appear
           ,
           that
           he
           not
           only
           can
           ,
           but
           that
           (
           in
           the
           former
           sense
           )
           he
           doth
           converse
           with
           men
           ,
           and
           is
           graciously
           inclin'd
           thereto
           (
           in
           the
           latter
           .
           )
           And
           yet
           because
           the
           former
           is
           more
           
             deeply
             fundamental
          
           ,
           as
           whereon
           all
           depends
           ,
           and
           that
           the
           act
           of
           it
           is
           not
           deny'd
           for
           any
           other
           reason
           than
           an
           imagined
           impossibility
           ;
           that
           is
           ,
           't
           is
           not
           said
           he
           
             doth
             not
          
           sustain
           and
           govern
           the
           world
           ,
           upon
           any
           other
           pretence
           ,
           but
           that
           he
           cannot
           (
           as
           
           being
           inconsistent
           with
           his
           nature
           and
           felicity
           ,
           )
           This
           we
           shall
           therefore
           more
           directly
           apply
           our selves
           to
           evince
           ,
           
             That
             his
             nature
             doth
             not
             disallow
             it
             ,
             but
             necessarily
             includes
             an
             aptitude
             thereto
             .
          
        
         
           Nor
           yet
           though
           it
           may
           be
           a
           less
           laborious
           work
           than
           the
           former
           that
           we
           have
           dispatcht
           ,
           is
           it
           altogether
           needless
           to
           deal
           somewhat
           more
           expresly
           in
           this
           matter
           .
           Inasmuch
           as
           what
           opposition
           hath
           been
           made
           to
           Religion
           in
           the
           world
           hath
           for
           the
           most
           part
           been
           more
           expresly
           directed
           against
           this
           ground
           of
           it
           .
           I
           say
           more
           expresly
           ;
           For
           indeed
           by
           plain
           and
           manifest
           consequence
           it
           impugns
           that
           also
           of
           Gods
           existence
           :
           That
           is
           through
           this
           ,
           it
           strikes
           at
           the
           other
           .
           For
           surely
           (
           howsoever
           any
           may
           arbitrarily
           ,
           and
           with
           what
           impropriety
           and
           latitude
           of
           speech
           they
           please
           ,
           bestow
           titles
           and
           elogies
           here
           or
           there
           )
           That
           being
           is
           not
           God
           ,
           that
           cannot
           converse
           with
           men
           ;
           supposing
           them
           such
           as
           what
           purely
           and
           peculiarly
           belongs
           to
           the
           nature
           of
           man
           would
           bespeak
           them
           .
           So
           that
           they
           who
           have
           imagined
           such
           a
           being
           ,
           and
           been
           pleased
           to
           call
           it
           God
           ,
           have
           at
           once
           said
           and
           unsaid
           the
           same
           thing
           .
           That
           Deity
           was
           but
           a
           creature
           ,
           and
           that
           ,
           only
           ,
           of
           their
           own
           fancy
           ;
           and
           they
           have
           by
           the
           same
           breath
           blown
           up
           and
           blasted
           their
           own
           bubble
           ,
           made
           it
           seem
           something
           ,
           and
           signifie
           nothing
           .
           Have
           courted
           it
           into
           being
           ,
           and
           rioted
           it
           again
           quite
           out
           of
           it
           .
           In
           their
           conceit
           created
           it
           a
           God
           ,
           in
           their
           practice
           a
           meer
           nullity
           .
           And
           it
           equally
           serv'd
           their
           turn
           ,
           and
           as
           much
           favoured
           the
           design
           of
           
           being
           wicked
           ,
           to
           acknowledge
           only
           a
           God
           they
           could
           imagine
           and
           dis-imagine
           at
           their
           own
           pleasure
           ;
           as
           to
           have
           acknowledged
           none
           at
           all
           .
           It
           could
           do
           no
           prejudice
           to
           their
           affairs
           to
           admit
           of
           this
           fictitious
           Deity
           that
           they
           could
           make
           be
           what
           ,
           or
           where
           they
           pleased
           .
           That
           should
           affect
           ease
           and
           pleasure
           ,
           and
           (
           lest
           his
           pleasures
           and
           theirs
           should
           interfere
           )
           that
           they
           could
           confine
           to
           remote
           territories
           ,
           and
           oblige
           to
           keep
           at
           an
           obedient
           and
           untroublesome
           distance
           .
           Nor
           ,
           though
           no
           imagination
           could
           be
           more
           madly
           extravagant
           ,
           than
           that
           of
           a
           God
           no
           way
           concerned
           in
           the
           forming
           and
           governing
           of
           the
           world
           ;
           and
           ,
           notwithstanding
           whom
           men
           might
           take
           their
           liberty
           to
           do
           what
           they
           listed
           ;
           yet
           ,
           as
           hath
           been
           observed
           long
           ago
           ,
           that
           no
           opinion
           was
           ever
           so
           monstrously
           absurd
           ,
           as
           not
           to
           be
           owned
           by
           some
           of
           the
           Philosophers
           )
           hath
           not
           this
           wanted
           patronage
           ,
           and
           even
           among
           them
           who
           have
           obtained
           to
           be
           esteemed
           (
           not
           to
           say
           idoliz'd
           )
           under
           that
           name
           .
        
         
           Which
           would
           be
           seen
           if
           it
           were
           worth
           the
           while
           to
           trouble
           the
           Reader
           with
           an
           account
           of
           
             the
             Epicurean
             Deity
          
           .
           As
           it
           can
           only
           be
           with
           this
           design
           ,
           that
           the
           representation
           may
           render
           it
           (
           as
           it
           cannot
           but
           do
           )
           ridiculous
           ,
           to
           sober
           men
           ;
           and
           discover
           to
           the
           rest
           the
           vanity
           of
           their
           groundless
           ,
           and
           self-contradicting
           hope
           (
           still
           too
           much
           fostered
           in
           the
           breasts
           of
           not
           a
           few
           )
           who
           promise
           themselves
           impunity
           in
           the
           most
           licentious
           course
           of
           wickedness
           ,
           upon
           the
           security
           only
           of
           this
           their
           own
           idle
           dream
           .
           
           That
           is
           ,
           that
           if
           there
           be
           a
           God
           (
           which
           they
           reckon
           it
           not
           so
           plausible
           flatly
           to
           deny
           )
           he
           is
           a
           Being
           of
           either
           so
           dull
           and
           phlegmatick
           a
           temper
           that
           he
           cannot
           be
           concerned
           in
           the
           actions
           and
           affairs
           of
           men
           ,
           or
           so
           soft
           and
           easie
           that
           he
           
             will
             not
          
           .
        
         
           But
           ,
           because
           his
           good
           will
           alone
           was
           not
           so
           safely
           to
           be
           rely'd
           on
           ,
           it
           was
           thought
           the
           securer
           way
           not
           to
           let
           it
           be
           in
           his
           power
           ,
           to
           intermeddle
           with
           their
           concernments
           .
           And
           therefore
           being
           to
           frame
           their
           own
           God
           to
           their
           own
           turn
           .
           Thus
           the
           matter
           was
           ,
           of
           old
           ,
           contriv'd
           .
        
         
           First
           ,
           great
           care
           was
           taken
           that
           he
           be
           set
           at
           a
           distance
           remote
           enough
           ;
           that
           he
           be
           complemented
           out
           of
           this
           world
           ,
           as
           a
           place
           too
           mean
           for
           his
           reception
           ,
           and
           unworthy
           such
           a
           presence
           .
           They
           being
           indeed
           unconcerned
           where
           he
           had
           his
           residence
           .
           So
           it
           were
           not
           too
           near
           them
           .
           So
           that
           a
           confinement
           of
           him
           somewhere
           
           was
           thought
           altogether
           necessary
           .
        
         
           Secondly
           ,
           and
           then
           ,
           with
           the
           same
           pretence
           of
           great
           observance
           and
           respect
           ,
           it
           is
           judg'd
           too
           great
           a
           trouble
           to
           him
           ,
           and
           inconsistent
           with
           the
           felicity
           of
           his
           nature
           and
           being
           ,
           that
           he
           should
           have
           given
           himself
           any
           diversion
           or
           disturbance
           ,
           by
           making
           the
           world
           .
           From
           the
           care
           and
           labour
           whereof
           he
           is
           with
           all
           ceremony
           to
           be
           excused
           .
           It
           being
           too
           painful
           and
           laborious
           
           an
           undertaking
           for
           an
           immortal
           and
           an
           happy
           Being
           .
           Besides
           that
           he
           was
           altogether
           
           destitute
           of
           instruments
           ,
           and
           utensils
           requisite
           to
           so
           great
           a
           performance
           .
        
         
           Whence
           also
           ,
           thirdly
           ,
           he
           was
           with
           the
           same
           
           reason
           to
           be
           excused
           of
           all
           the
           care
           and
           incumbrance
           of
           government
           (
           as
           indeed
           ,
           what
           right
           or
           pretence
           could
           he
           have
           to
           the
           government
           of
           a
           world
           that
           chose
           him
           not
           ,
           which
           is
           not
           his
           inheritance
           ,
           and
           which
           he
           never
           made
           ?
           )
           But
           all
           is
           very
           plausibly
           shadowed
           over
           with
           a
           great
           appearance
           of
           reverence
           and
           veneration
           ,
           with
           magnificent
           elogies
           of
           his
           never
           interrupted
           
           felicity
           .
           Whence
           also
           it
           is
           made
           a
           very
           great
           crime
           not
           to
           free
           
             even
             the
             Divine
             Nature
             it self
          
           ,
           from
           business
           .
           Though
           yet
           the
           true
           ground
           and
           root
           of
           this
           Epicurean
           Faith
           doth
           ,
           sometime
           more
           apparently
           discover
           it self
           ;
           even
           
             an
             impatiency
             of
             the
             Divine
             Government
             ,
          
           and
           a
           regret
           of
           that
           irksom
           bondage
           which
           the
           acknowledgment
           of
           a
           
             Deity
             that
             were
             to
             be
             feared
             by
             men
          
           would
           infer
           upon
           them
           .
        
         
           And
           therefore
           fourthly
           ,
           he
           is
           further
           expresly
           asserted
           to
           be
           such
           as
           need
           not
           be
           feared
           ;
           as
           cares
           not
           to
           be
           worshipped
           ,
           as
           with
           whom
           neither
           anger
           nor
           favour
           hath
           any
           place
           .
        
         
           So
           that
           nothing
           more
           of
           duty
           is
           owing
           to
           him
           than
           a
           certain
           kind
           of
           arbitrary
           veneration
           ,
           which
           we
           give
           to
           any
           thing
           ,
           or
           person
           that
           we
           apprehend
           to
           excel
           us
           ,
           and
           to
           be
           in
           some
           respect
           better
           than
           our selves
           .
           An
           observance
           meerly
           upon
           courtesie
           .
           But
           obedience
           and
           subjection
           to
           his
           Government
           ,
           fear
           of
           his
           displeasure
           ,
           expectation
           of
           his
           favour
           and
           benefits
           have
           no
           place
           left
           them
           .
           We
           are
           not
           obliged
           to
           worship
           him
           as
           one
           with
           whom
           we
           have
           any
           concern
           ,
           and
           do
           owe
           him
           no
           more
           homage
           than
           to
           the
           great
           Mogul
           ,
           or
           the
           Cham
           of
           Tartary
           ,
           and
           indeed
           are
           less
           liable
           to
           his
           severity
           ,
           or
           capable
           of
           his
           favours
           than
           theirs
           ;
           for
           of
           theirs
           we
           are
           in
           some
           remote
           possibility
           ,
           of
           his
           in
           none
           at
           all
           .
           In
           one
           word
           ,
           all
           converse
           between
           him
           and
           man
           
             on
             his
             part
             by
             providence
          
           ,
           and
           
             on
             ours
             by
             Religion
          
           ,
           is
           quite
           cut
           off
           .
           Which
           evidently
           appears
           (
           from
           what
           hath
           been
           already
           collected
           out
           of
           his
           own
           
           words
           and
           theirs
           who
           pretended
           to
           speak
           that
           so
           adored
           Authors
           mind
           and
           sense
           )
           to
           be
           the
           scope
           and
           sum
           of
           the
           Epicurean
           doctrine
           in
           this
           matter
           ,
           and
           was
           indeed
           observed
           to
           be
           so
           long
           ago
           ;
           by
           one
           that
           we
           may
           suppose
           to
           have
           had
           better
           opportunity
           and
           advantages
           to
           know
           it
           ,
           than
           we
           :
           Who
           discoursing
           that
           a
           man
           cannot
           live
           pleasantly
           ,
           according
           to
           the
           principles
           of
           Epicurus
           .
           And
           that
           according
           to
           his
           doctrine
           beasts
           are
           more
           happy
           than
           men
           ;
           plainly
           gives
           this
           reason
           why
           he
           says
           so
           ,
           viz.
           that
           the
           Epicureans
           
             took
             away
             providence
          
           .
           And
           that
           
           the
           design
           of
           their
           discoursing
           concerning
           God
           was
           
             that
             we
             might
             not
             fear
             him
             .
          
        
         
           Unto
           which
           purpose
           also
           much
           more
           may
           be
           seen
           in
           the
           same
           Author
           elsewhere
           ,
           when
           he
           more
           directly
           pleads
           (
           among
           divers
           more
           philosophical
           subjects
           )
           on
           behalf
           of
           Religion
           against
           the
           Epicurean
           Doctrine
           which
           he
           saith
           they
           leave
           to
           us
           in
           word
           and
           shew
           ,
           but
           ,
           by
           their
           
           principles
           ,
           take
           away
           
             in
             deed
          
           ,
           as
           they
           do
           na-nature
           ,
           and
           the
           soul
           ,
           &c.
           
        
         
         
           It
           is
           then
           out
           of
           question
           that
           the
           Doctrine
           of
           Epicurus
           utterly
           takes
           away
           all
           intercourse
           between
           God
           and
           man.
           Which
           yet
           were
           little
           worth
           our
           notice
           or
           consideration
           :
           nor
           would
           it
           answer
           any
           valuable
           end
           or
           purpose
           to
           revive
           the
           mention
           of
           such
           horrid
           opinions
           ,
           or
           tell
           the
           world
           what
           such
           a
           one
           said
           or
           thought
           two
           thousand
           years
           ago
           .
           If
           their
           grave
           had
           been
           faithful
           to
           its
           trust
           and
           had
           retain'd
           their
           filthy
           poisonous
           savour
           within
           its
           own
           unhallowed
           Cell
           .
        
         
           But
           since
           (
           against
           what
           were
           so
           much
           to
           have
           been
           desired
           ,
           that
           their
           womb
           might
           have
           been
           their
           Grave
           )
           their
           Grave
           becomes
           their
           womb
           ,
           where
           they
           are
           conceived
           and
           formed
           anew
           ,
           and
           whence
           by
           a
           second
           birth
           they
           spring
           forth
           afresh
           to
           the
           great
           annoyance
           of
           the
           world
           ,
           the
           debauching
           and
           endangering
           of
           mankind
           .
           And
           that
           it
           is
           necessary
           some
           remedy
           be
           endeavoured
           of
           so
           mortal
           an
           evil
           ,
           it
           was
           also
           convenient
           to
           run
           it
           up
           to
           its
           original
           .
           And
           contend
           against
           it
           as
           in
           its
           primitive
           state
           and
           vigour
           .
        
         
           Wherefore
           this
           being
           a
           true
           (
           though
           it
           be
           a
           very
           short
           )
           account
           of
           the
           Epicurean
           God
           ;
           resulting
           all
           into
           this
           shorter
           sum
           ,
           
             That
             he
             is
             altogether
             unconversable
             with
             men
          
           (
           and
           such
           therefore
           as
           cannot
           inhabit
           their
           Temple
           ,
           and
           for
           whom
           they
           can
           have
           no
           obligation
           or
           rational
           design
           to
           provide
           any
           )
           it
           will
           be
           requisite
           in
           reference
           hereto
           ,
           and
           sutable
           to
           our
           present
           scope
           and
           purpose
           ,
           severally
           to
           evince
           these
           things
           .
        
         
         
           1.
           
           
             That
             the
             existence
             of
             such
             a
             Being
             as
             this
             were
             impossible
             ever
             to
             be
             proved
             unto
             men
             ,
             if
             it
             did
             exist
             .
          
        
         
           2.
           
           
             That
             ,
             Being
             supposed
             ,
             without
             any
             good
             ground
             ;
             't
             is
             equally
             unimaginable
             that
             the
             supposition
             of
             it
             ean
             intend
             any
             valuable
             or
             good
             end
             .
          
        
         
           3.
           
           
             That
             this
             supposed
             Being
             cannot
             be
             God
             ,
             and
             is
             most
             abusively
             so
             called
             ;
             as
             hereby
             ,
             the
             true
             God
             ,
             the
             cause
             and
             author
             of
             all
             things
             is
             intended
             to
             be
             excluded
             .
          
        
         
           4.
           
           
             That
             it
             belongs
             to
             ,
             and
             may
             be
             deduced
             from
             the
             true
             notion
             of
             God
             ,
             which
             hath
             been
             given
             (
             and
             proved
             by
             parts
             of
             a
             really
             existent
             Being
             )
             that
             he
             is
             such
             as
             can
             converse
             with
             men
             .
          
        
         
           For
           the
           first
           ,
           
             That
             there
             is
             no
             way
             to
             prove
             the
             existence
             of
             such
             a
             Being
             ,
          
           is
           evident
           .
           For
           what
           ways
           of
           proving
           it
           can
           be
           thought
           of
           ,
           which
           the
           supposition
           it self
           doth
           not
           forbid
           ,
           and
           reject
           ?
           Is
           it
           to
           be
           proved
           by
           Revelation
           ?
           But
           that
           supposes
           converse
           with
           men
           ,
           and
           destroys
           what
           it
           should
           prove
           ,
           
             that
             such
             a
             Being
             ,
             having
             no
             converse
             with
             men
             doth
             exist
             .
          
           And
           where
           is
           that
           Revelation
           ?
           Is
           it
           written
           or
           unwritten
           ?
           Or
           who
           are
           its
           vouchers
           ?
           Upon
           what
           authority
           doth
           it
           rest
           ?
           who
           was
           appointed
           to
           inform
           the
           world
           in
           this
           matter
           ?
           was
           Epicurus
           himself
           the
           common
           Oracle
           ?
           why
           did
           he
           never
           tell
           men
           so
           ?
           did
           he
           ever
           pretend
           to
           have
           seen
           any
           of
           these
           his
           vogued
           Gods
           ?
           No
           ,
           they
           are
           confessed
           not
           to
           be
           liable
           to
           our
           
           sense
           any
           more
           than
           the
           Inane
           it self
           .
           And
           what
           Miracles
           did
           he
           ever
           work
           to
           confirm
           the
           truth
           of
           his
           Doctrine
           in
           this
           matter
           ?
           which
           sure
           was
           reasonably
           to
           be
           expected
           from
           one
           who
           would
           gain
           credit
           to
           dictates
           so
           contrary
           to
           the
           common
           sentiments
           of
           the
           rest
           of
           mankind
           ;
           And
           that
           were
           not
           to
           be
           proved
           any
           other
           way
           .
           And
           what
           other
           way
           can
           be
           devised
           ?
           can
           it
           admit
           of
           rational
           demonstration
           ?
           what
           shall
           be
           the
           medium
           ?
           shall
           it
           be
           from
           the
           cause
           ?
           But
           what
           cause
           can
           (
           or
           ever
           did
           )
           he
           or
           his
           followers
           assign
           of
           God
           ?
           Or
           from
           effects
           ?
           And
           what
           shall
           they
           be
           ?
           When
           the
           matter
           of
           the
           whole
           universe
           is
           supposed
           ever
           to
           have
           been
           of
           it self
           ,
           and
           the
           particular
           frame
           of
           every
           thing
           made
           thereof
           to
           have
           resulted
           only
           of
           the
           casual
           coalition
           of
           the
           parts
           of
           that
           matter
           ?
           And
           no
           real
           Being
           is
           supposed
           besides
           ?
           or
           shall
           it
           be
           that
           their
           Idea
           which
           they
           have
           of
           God
           includes
           existence
           as
           so
           belonging
           to
           him
           that
           he
           cannot
           but
           exist
           .
           But
           by
           what
           right
           do
           they
           affix
           such
           an
           Idea
           to
           their
           petite
           and
           fictitious
           Deities
           ?
           How
           will
           they
           prove
           their
           Idea
           true
           ?
           or
           are
           we
           bound
           to
           to
           take
           their
           words
           for
           it
           ?
           Yea
           it
           is
           easily
           proved
           false
           and
           repugnant
           to
           it self
           ,
           while
           they
           would
           have
           that
           to
           be
           necessarily
           existent
           (
           as
           they
           must
           if
           they
           will
           have
           it
           existent
           at
           all
           )
           unto
           which
           in
           the
           mean
           time
           they
           deny
           the
           other
           perfections
           which
           necessary
           existence
           hath
           been
           proved
           to
           include
           .
           But
           how
           vain
           and
           idle
           trifling
           is
           it
           ,
           arbitrarily
           ,
           and
           by
           a
           random
           fancy
           to
           imagine
           any
           thing
           what
           we
           please
           ,
           and
           attributing
           of
           
           our
           own
           special
           grace
           and
           favour
           necessary
           existence
           to
           it
           ,
           thence
           to
           conclude
           that
           it
           doth
           exist
           ,
           only
           because
           we
           have
           been
           pleased
           to
           make
           that
           belong
           to
           the
           notion
           of
           it
           ?
           What
           so
           odd
           and
           uncouth
           composition
           can
           we
           form
           any
           conception
           of
           which
           we
           may
           not
           make
           exist
           at
           this
           rate
           ?
        
         
           But
           the
           notion
           of
           God
           is
           not
           arbitrary
           ,
           but
           is
           natural
           ,
           proleptical
           ,
           and
           common
           to
           men
           ,
           imprest
           upon
           the
           minds
           of
           all
           :
           whence
           they
           say
           it
           ought
           not
           to
           be
           drawn
           into
           controversie
           .
           What
           ?
           the
           Epicurean
           notion
           of
           him
           ?
           we
           shall
           enquire
           further
           into
           that
           anon
           .
           And
           in
           the
           mean
           time
           ,
           need
           not
           doubt
           to
           say
           ,
           any
           man
           might
           ,
           with
           as
           good
           pretence
           ,
           imagine
           the
           ridiculous
           sort
           of
           Gods
           described
           in
           
           Cicero's
           
           Ironical
           supposition
           ,
           and
           affirm
           them
           to
           exist
           as
           they
           those
           they
           have
           thought
           fit
           to
           feign
           ,
           and
           would
           impose
           upon
           the
           belief
           of
           men
           .
           And
           when
           they
           have
           fancied
           these
           to
           exist
           ,
           is
           not
           that
           a
           mighty
           proof
           that
           they
           indeed
           do
           so
           ?
        
         
           But
           that
           ,
           which
           for
           the
           present
           we
           alledge
           ,
           is
           ,
           that
           ,
           supposing
           their
           notion
           were
           never
           so
           absolutely
           universal
           and
           agreeing
           with
           the
           common
           sentiments
           of
           all
           other
           men
           ,
           they
           have
           ,
           yet
           ,
           precluded
           themselves
           of
           any
           right
           to
           argue
           ,
           from
           its
           commonness
           ,
           to
           the
           existence
           of
           the
           thing
           it self
           .
           Nor
           can
           they
           ,
           upon
           their
           principles
           ,
           form
           an
           argument
           thence
           ,
           that
           shall
           conclude
           or
           signifie
           any
           thing
           to
           this
           purpose
           .
           None
           can
           be
           drawn
           hence
           ,
           that
           will
           conclude
           immediately
           ,
           and
           ,
           it self
           ,
           reach
           the
           mark
           ;
           without
           the
           addition
           of
           some
           further
           thing
           ,
           
           which
           so
           ill
           sorts
           with
           the
           rest
           of
           their
           Doctrine
           that
           it
           would
           subvert
           the
           whole
           frame
           .
           That
           is
           ,
           it
           follows
           not
           ,
           that
           because
           men
           generally
           hold
           that
           there
           is
           a
           God
           ,
           that
           therefore
           there
           is
           one
           ,
           otherwise
           than
           as
           that
           consequence
           can
           be
           justified
           by
           this
           plain
           and
           irrefragable
           proof
           .
           That
           no
           reason
           can
           be
           devised
           of
           so
           general
           an
           agreement
           ,
           or
           of
           that
           so
           common
           an
           impression
           upon
           the
           minds
           of
           men
           ,
           but
           this
           only
           ;
           that
           it
           must
           have
           proceeded
           from
           one
           common
           cause
           ,
           viz.
           God
           himself
           ;
           who
           having
           made
           man
           ,
           so
           prime
           a
           part
           of
           his
           Creation
           ,
           hath
           stampt
           with
           his
           own
           signature
           this
           nobler
           piece
           of
           his
           workmanship
           ;
           and
           purposely
           made
           and
           fram'd
           him
           to
           the
           acknowledgment
           and
           adoration
           of
           his
           Maker
           .
        
         
           But
           how
           shall
           they
           argue
           so
           ,
           who
           while
           they
           acknowledge
           a
           God
           ,
           deny
           man
           to
           be
           his
           creature
           ?
           and
           will
           have
           him
           and
           all
           things
           be
           by
           chance
           ,
           or
           without
           dependence
           on
           any
           Maker
           ?
           what
           can
           an
           impression
           infer
           to
           this
           purpose
           that
           comes
           no
           one
           can
           tell
           whence
           or
           how
           ?
           But
           is
           plainly
           denied
           to
           be
           from
           him
           ,
           whose
           being
           they
           would
           argue
           from
           it
           ?
        
         
           The
           observation
           of
           so
           common
           an
           apprehension
           in
           the
           minds
           of
           men
           ,
           might
           (
           upon
           their
           supposition
           )
           beget
           much
           wonder
           ,
           but
           no
           knowledge
           ;
           and
           may
           perplex
           men
           much
           ,
           how
           such
           a
           thing
           should
           come
           to
           pass
           ,
           without
           making
           them
           any
           thing
           the
           wiser
           ,
           and
           would
           infer
           astonishment
           sooner
           than
           a
           good
           conclusion
           :
           or
           than
           it
           would
           solidly
           prove
           any
           important
           truth
           .
        
         
         
           And
           do
           they
           think
           they
           have
           salved
           the
           business
           ,
           and
           given
           us
           a
           satisfying
           account
           of
           this
           matter
           ,
           by
           telling
           us
           ,
           
             this
             impression
             is
             from
             nature
          
           (
           as
           they
           speak
           .
           )
           It
           were
           to
           be
           wish'd
           some
           of
           them
           had
           told
           us
           ,
           or
           could
           yet
           tell
           us
           ,
           what
           they
           meant
           by
           nature
           .
           Is
           it
           any
           intelligent
           principle
           ?
           Or
           was
           it
           guided
           by
           any
           such
           ?
           If
           yea
           ,
           whence
           came
           this
           impression
           ,
           but
           from
           God
           himself
           ?
           For
           surely
           an
           intelligent
           Being
           ,
           that
           could
           have
           this
           universal
           influence
           upon
           the
           minds
           of
           all
           men
           ,
           is
           much
           liker
           to
           be
           God
           than
           the
           imaginary
           entities
           they
           talk
           of
           ,
           that
           are
           bodies
           and
           no
           bodies
           ,
           have
           bloud
           and
           no
           bloud
           ,
           members
           and
           no
           members
           ,
           are
           some
           where
           ,
           and
           no
           where
           ;
           or
           if
           they
           be
           any
           where
           ,
           are
           confined
           to
           some
           certain
           places
           remote
           enough
           from
           our
           world
           ;
           with
           the
           affairs
           whereof
           ,
           or
           any
           other
           ,
           they
           cannot
           any
           way
           concern
           themselves
           without
           quite
           undoing
           and
           spoiling
           their
           felicity
           .
           If
           they
           say
           no
           ,
           and
           that
           nature
           which
           put
           this
           stamp
           upon
           the
           minds
           of
           men
           ,
           is
           an
           utterly
           unintelligent
           thing
           ,
           nor
           was
           ever
           governed
           by
           any
           thing
           wiser
           than
           it self
           .
           Strange
           !
           that
           blind
           and
           undesigning
           nature
           ,
           should
           ,
           without
           being
           prompted
           ,
           become
           thus
           ignorantly
           officious
           to
           these
           idle
           voluptuary
           Godlings
           ;
           and
           should
           so
           effectually
           take
           course
           they
           might
           be
           known
           to
           the
           world
           ,
           who
           no
           way
           ever
           obliged
           it
           ;
           nor
           were
           ever
           like
           to
           do
           !
           But
           to
           regress
           a
           little
           ,
           fain
           I
           would
           know
           what
           is
           this
           thing
           they
           call
           nature
           ?
           Is
           it
           any
           thing
           else
           than
           the
           course
           and
           inclination
           of
           conspiring
           Atoms
           ,
           which
           
           singly
           are
           not
           pretended
           to
           bear
           any
           such
           impression
           ;
           but
           as
           they
           luckily
           club
           and
           hit
           together
           in
           the
           composition
           of
           an
           humane
           soul
           ;
           by
           the
           meerest
           and
           strangest
           chance
           that
           ever
           hapned
           ?
           But
           would
           we
           ever
           regard
           what
           they
           say
           whom
           we
           believe
           to
           speak
           by
           chance
           ?
           were
           it
           to
           be
           supposed
           that
           characters
           and
           words
           serving
           to
           make
           up
           some
           proposition
           or
           other
           ,
           were
           by
           some
           strange
           agitation
           of
           wind
           and
           waves
           imprest
           and
           figured
           on
           the
           sand
           ;
           would
           we
           if
           we
           really
           believed
           the
           matter
           came
           to
           pass
           only
           by
           such
           an
           odd
           casualty
           ;
           think
           that
           proposition
           any
           whit
           the
           truer
           for
           being
           there
           ,
           or
           take
           this
           for
           a
           demonstration
           of
           its
           truth
           ,
           any
           more
           than
           if
           we
           had
           seen
           it
           in
           a
           Ballad
           ?
           Because
           men
           have
           casually
           come
           to
           think
           so
           ,
           therefore
           there
           are
           such
           beings
           (
           to
           be
           called
           Gods
           )
           between
           whom
           ,
           and
           them
           ,
           there
           never
           was
           ,
           or
           shall
           be
           any
           intercourse
           or
           mutual
           concern
           .
           It
           follows
           as
           well
           as
           that
           because
           the
           staff
           stands
           in
           the
           corner
           ,
           the
           morrow
           will
           be
           a
           rainy
           day
           .
           The
           dictates
           of
           nature
           are
           indeed
           most
           regardable
           things
           ,
           taken
           as
           expressions
           of
           his
           mind
           ,
           or
           emanations
           from
           him
           who
           is
           the
           Author
           and
           God
           of
           Nature
           .
           But
           abstracted
           from
           him
           ,
           they
           are
           and
           signifie
           as
           much
           as
           a
           beam
           cut
           off
           from
           the
           body
           of
           the
           Sun.
           Or
           a
           person
           that
           pretends
           himself
           an
           Ambassadour
           without
           credentials
           .
        
         
           Indeed
           (
           as
           is
           imported
           in
           the
           words
           noted
           
           from
           that
           grave
           Pagan
           a
           little
           before
           )
           the
           principles
           of
           these
           men
           destroy
           quite
           nature
           it self
           as
           well
           as
           every
           thing
           of
           Religion
           .
           And
           leave
           
           us
           the
           names
           and
           shew
           of
           them
           ,
           but
           take
           away
           the
           things
           themselves
           .
           In
           sum
           ,
           Though
           there
           be
           no
           such
           impression
           upon
           the
           minds
           of
           men
           as
           that
           which
           they
           talk
           of
           ;
           yet
           if
           there
           were
           ,
           no
           such
           thing
           can
           be
           inferr'd
           from
           it
           ,
           as
           they
           would
           infer
           .
           Their
           principles
           taking
           away
           all
           connexion
           between
           the
           argument
           and
           what
           they
           would
           argue
           by
           it
           .
        
         
           2.
           
           We
           have
           also
           too
           much
           reason
           to
           add
           ,
           
           
             That
             as
             the
             supposition
             of
             such
             a
             Being
             or
             sort
             of
             Beings
             can
             have
             no
             sufficient
             ground
             ;
             so
             it
             is
             equally
             unconceivable
             that
             it
             can
             be
             intended
             for
             any
             good
             end
             .
          
           Not
           that
           we
           think
           the
           last
           assertion
           a
           sufficient
           sole
           proof
           of
           this
           .
           For
           we
           easily
           acknowledge
           that
           it
           is
           possible
           enough
           men
           may
           harmlesly
           and
           with
           innocent
           intentions
           attempt
           the
           building
           very
           weighty
           and
           important
           Truths
           upon
           weak
           and
           insufficient
           foundations
           .
           Hoping
           they
           have
           offered
           that
           as
           a
           support
           unto
           Truth
           which
           proves
           only
           an
           useless
           cumber
           .
           Nor
           were
           it
           just
           to
           impute
           Treachery
           where
           there
           is
           ground
           for
           the
           more
           charitable
           censure
           that
           the
           misadventure
           proceeded
           only
           from
           want
           of
           judgment
           and
           shortness
           of
           discourse
           .
           But
           it
           is
           neither
           needful
           ,
           nor
           seemly
           ,
           the
           charity
           which
           can
           willingly
           wink
           ,
           in
           some
           cases
           ,
           should
           therefore
           be
           quite
           blind
           .
           Or
           that
           no
           difference
           should
           be
           made
           of
           well-meant
           mistakes
           ,
           and
           mischief
           thinly
           hid
           ,
           and
           covered
           over
           with
           specious
           pretences
           .
        
         
           And
           let
           it
           be
           soberly
           considered
           ,
           what
           can
           the
           design
           be
           ,
           after
           the
           cashiering
           of
           all
           solid
           grounds
           for
           the
           proving
           of
           a
           Deity
           ,
           at
           length
           
           to
           acknowledge
           it
           upon
           none
           at
           all
           ?
           As
           if
           their
           acknowledgment
           must
           oweit
           self
           ,
           not
           to
           their
           reason
           ,
           but
           their
           courtesie
           .
           And
           when
           they
           have
           done
           what
           they
           can
           ,
           to
           make
           the
           rest
           of
           men
           believe
           they
           have
           no
           need
           to
           own
           any
           God
           at
           all
           ,
           and
           they
           can
           tell
           how
           all
           that
           concerns
           the
           making
           and
           governing
           the
           world
           ,
           may
           well
           enough
           be
           dispatcht
           without
           any
           .
           Yet
           at
           last
           they
           will
           be
           so
           generous
           as
           to
           be
           content
           there
           shall
           be
           one
           however
           .
        
         
           What
           ,
           I
           say
           ,
           can
           the
           design
           of
           this
           be
           ,
           that
           they
           who
           have
           contended
           with
           all
           imaginable
           obstinacy
           against
           the
           most
           plain
           and
           convincing
           evidences
           ,
           that
           do
           even
           defie
           cavil
           ;
           have
           quite
           fought
           themselves
           blind
           ,
           and
           lost
           their
           eyes
           in
           the
           encounter
           :
           so
           that
           they
           are
           ready
           to
           swear
           the
           Sun
           is
           a
           cold
           of
           dirt
           ,
           and
           noon-day
           light
           is
           to
           them
           the
           very
           blackness
           of
           darkness
           .
           They
           cannot
           see
           a
           Deity
           incircling
           them
           with
           the
           brightest
           beams
           and
           shining
           upon
           them
           with
           the
           most
           conspicuous
           glory
           ,
           through
           every
           thing
           that
           occurs
           ,
           and
           all
           things
           that
           encompass
           them
           on
           every
           side
           .
           And
           yet
           when
           all
           is
           done
           ,
           and
           their
           thunder-struck
           eyes
           make
           them
           fancy
           they
           have
           put
           out
           the
           Sun
           ,
           they
           have
           won
           the
           day
           ,
           have
           cleared
           the
           field
           ,
           and
           are
           absolute
           victors
           ;
           they
           have
           vanquished
           the
           whole
           power
           of
           their
           most
           dreaded
           enemy
           ,
           the
           light
           that
           reveals
           God
           in
           his
           works
           .
           After
           all
           this
           without
           any
           inducement
           at
           all
           ,
           and
           having
           triumpht
           over
           every
           thing
           that
           look'd
           like
           an
           argument
           to
           prove
           it
           .
           They
           vouchsafe
           to
           say
           however
           of
           their
           own
           accord
           
             There
             is
             a
             God.
          
           
           Surely
           if
           this
           have
           any
           design
           at
           all
           ,
           it
           must
           be
           a
           very
           bad
           one
           .
           And
           see
           whither
           it
           tends
           .
           They
           have
           now
           a
           God
           of
           their
           own
           making
           .
           And
           all
           the
           Being
           he
           hath
           depends
           upon
           their
           grace
           and
           favour
           .
           They
           are
           not
           his
           creatures
           ,
           but
           he
           is
           theirs
           .
           A
           precarious
           Deity
           ,
           that
           shall
           be
           as
           long
           ,
           and
           what
           ,
           and
           where
           they
           please
           to
           have
           him
           .
           And
           if
           he
           displease
           them
           ,
           they
           can
           think
           him
           back
           into
           nothing
           .
           Here
           seems
           the
           depth
           of
           the
           design
           .
           For
           see
           with
           what
           cautions
           and
           limitations
           they
           admit
           him
           into
           being
           .
           There
           shall
           be
           a
           God
           provided
           he
           be
           not
           meddlesome
           ,
           nor
           concern
           himself
           in
           their
           affairs
           ,
           to
           the
           crossing
           of
           any
           inclinations
           or
           humours
           which
           they
           are
           pleased
           shall
           command
           and
           govern
           their
           lives
           .
           Being
           conscious
           that
           if
           they
           admit
           of
           any
           at
           all
           ,
           that
           shall
           have
           to
           do
           with
           their
           concernments
           ,
           he
           cannot
           but
           be
           such
           as
           the
           ways
           they
           resolve
           on
           will
           displease
           .
           Their
           very
           shame
           will
           not
           permit
           them
           to
           call
           that
           God
           ,
           which
           if
           he
           take
           any
           cognisance
           at
           all
           of
           their
           course
           will
           dislike
           it
           .
           And
           herein
           that
           they
           may
           be
           the
           more
           secure
           ,
           they
           judge
           it
           the
           most
           prudent
           course
           not
           to
           allow
           him
           any
           part
           or
           interest
           in
           the
           affairs
           of
           the
           world
           at
           all
           .
        
         
           Yet
           all
           this
           while
           they
           court
           him
           at
           a
           great
           rate
           ,
           and
           all
           Religion
           is
           taken
           away
           ,
           under
           pretence
           of
           great
           piety
           :
           Worship
           they
           believe
           he
           cares
           not
           for
           ,
           because
           he
           is
           full
           and
           needs
           nothing
           .
           In
           this
           world
           he
           must
           not
           be
           ,
           for
           it
           is
           a
           place
           unworthy
           of
           him
           .
           He
           must
           have
           had
           no
           hand
           in
           framing
           .
           Nor
           can
           they
           think
           it
           fit
           he
           should
           have
           any
           in
           the
           government
           of
           it
           .
        
         
         
           For
           it
           would
           be
           a
           great
           disturbance
           to
           him
           ,
           and
           interrupt
           his
           pleasures
           .
           The
           same
           thing
           as
           if
           certain
           licentious
           Courtiers
           impatient
           of
           being
           governed
           should
           address
           themselves
           to
           their
           Prince
           in
           such
           a
           form
           of
           speech
           ,
           that
           it
           is
           beneath
           him
           to
           receive
           any
           homage
           from
           them
           ,
           it
           would
           too
           much
           debase
           Majesty
           ,
           that
           his
           Dominions
           afford
           no
           place
           fit
           for
           his
           residence
           ;
           and
           therefore
           it
           would
           be
           convenient
           for
           him
           to
           betake
           himself
           into
           some
           other
           Country
           that
           hath
           better
           air
           and
           accommodation
           for
           delight
           .
           That
           Diadems
           and
           Scepters
           are
           burdensome
           things
           .
           Which
           therefore
           if
           he
           will
           quit
           to
           them
           ,
           he
           may
           wholly
           give
           up
           himself
           to
           ease
           and
           pleasure
           .
        
         
           Yea
           and
           whatsoever
           would
           any
           way
           tend
           to
           evince
           his
           necessary
           existence
           ,
           is
           with
           the
           same
           courtship
           laid
           aside
           (
           although
           if
           he
           do
           not
           exist
           necessarily
           and
           of
           himself
           ,
           he
           cannot
           have
           any
           existence
           at
           all
           :
           For
           as
           they
           do
           not
           allow
           him
           to
           be
           the
           cause
           of
           any
           thing
           ,
           so
           they
           assign
           nothing
           to
           be
           the
           cause
           of
           him
           )
           that
           is
           ,
           with
           pretence
           there
           is
           no
           need
           it
           should
           be
           demonstrated
           ,
           because
           all
           men
           believe
           it
           without
           a
           reason
           ;
           nature
           having
           imprest
           this
           belief
           upon
           the
           minds
           of
           all
           ;
           or
           (
           which
           is
           all
           one
           )
           they
           having
           agreed
           to
           believe
           it
           because
           they
           believe
           it
           .
           But
           though
           they
           have
           no
           reason
           to
           believe
           a
           Deity
           ,
           they
           have
           a
           very
           good
           one
           why
           they
           would
           seem
           to
           do
           so
           ,
           that
           they
           may
           expiate
           with
           the
           people
           their
           irreligion
           by
           a
           collusive
           pretending
           against
           Atheism
           .
           And
           because
           they
           think
           it
           less
           plausible
           plainly
           to
           deny
           there
           is
           a
           
           God
           ,
           they
           therefore
           grant
           one
           to
           please
           the
           vulgar
           ,
           yet
           take
           care
           it
           shall
           be
           one
           as
           good
           as
           none
           ,
           lest
           otherwise
           they
           should
           displease
           themselves
           .
           And
           so
           their
           credit
           and
           their
           liberty
           are
           both
           cared
           for
           together
           .
        
         
           But
           this
           covering
           is
           too
           short
           ,
           and
           the
           art
           
           by
           which
           they
           would
           fit
           it
           to
           their
           design
           ,
           when
           it
           should
           cheat
           others
           ,
           deceives
           themselves
           .
           For
           it
           is
           most
           evident
           .
        
         
           3.
           
           
             That
             the
             Being
             with
             the
             pretended
             belief
             whereof
             they
             would
             mock
             the
             world
             is
             no
             God
          
           ;
           and
           that
           consequently
           ,
           while
           they
           would
           seem
           to
           acknowledge
           a
           Deity
           they
           really
           acknowledge
           none
           at
           all
           .
        
         
           Our
           contest
           hath
           not
           all
           this
           while
           been
           a
           strife
           about
           words
           ;
           or
           concerning
           the
           name
           ,
           but
           the
           thing
           it self
           .
           And
           not
           whether
           there
           be
           such
           a
           thing
           in
           being
           to
           which
           that
           name
           may
           with
           whatsoever
           impropriety
           be
           given
           ,
           but
           whether
           there
           be
           such
           a
           Being
           as
           whereto
           it
           properly
           belongs
           .
           Supposing
           and
           taking
           for
           granted
           ,
           as
           a
           matter
           out
           of
           question
           ,
           that
           (
           even
           in
           their
           own
           sense
           )
           if
           such
           a
           Being
           ,
           as
           we
           have
           described
           do
           exist
           ;
           it
           is
           most
           properly
           God.
           And
           that
           they
           will
           not
           go
           about
           to
           call
           it
           ,
           by
           another
           name
           .
           Or
           that
           they
           will
           not
           pretend
           this
           name
           agrees
           to
           any
           other
           thing
           so
           fitly
           as
           to
           him
           .
           And
           because
           we
           have
           already
           proved
           this
           being
           doth
           exist
           ;
           and
           that
           there
           can
           be
           but
           one
           such
           ,
           it
           plainly
           follows
           theirs
           is
           in
           propriety
           of
           speech
           (
           even
           though
           he
           did
           exist
           )
           no
           God.
           And
           that
           ,
           much
           less
           ,
           should
           he
           appropriate
           the
           name
           ,
           and
           exclude
           the
           only
           true
           God.
           For
           
           since
           the
           high
           and
           dignifying
           elogies
           which
           they
           are
           wont
           to
           bestow
           upon
           their
           feigned
           .
           Deity
           do
           plainly
           shew
           they
           would
           have
           it
           thought
           they
           esteem
           him
           the
           most
           excellent
           of
           all
           existent
           Beings
           ;
           if
           we
           have
           proved
           a
           really
           existent
           Being
           to
           be
           more
           excellent
           than
           he
           ,
           it
           is
           evident
           even
           upon
           their
           own
           grounds
           that
           this
           is
           God.
           Hither
           the
           Deity
           must
           be
           deferr'd
           .
           And
           theirs
           must
           yield
           ,
           and
           give
           out
           .
           Inasmuch
           as
           we
           cannot
           suppose
           them
           so
           void
           of
           common
           sense
           as
           to
           say
           the
           less
           excellent
           Being
           is
           God
           ;
           and
           the
           more
           excellent
           is
           no
           God.
           But
           if
           they
           should
           be
           so
           ,
           whereas
           the
           controversie
           is
           not
           about
           the
           name
           ,
           we
           have
           our
           main
           purpose
           in
           having
           proved
           there
           is
           ,
           a
           being
           actually
           existent
           that
           hath
           all
           the
           real
           excellencies
           which
           they
           ascribe
           to
           their
           Deities
           ,
           and
           infinitely
           more
           .
           And
           as
           concerning
           the
           name
           ,
           who
           made
           them
           dictators
           to
           all
           the
           world
           ?
           and
           the
           sole
           judges
           of
           the
           propriety
           of
           words
           ?
           Or
           with
           what
           right
           or
           pretence
           will
           they
           assume
           so
           much
           to
           themselves
           ?
           so
           as
           against
           the
           rest
           of
           the
           world
           to
           name
           that
           God
           ,
           from
           which
           they
           cut
           off
           the
           principal
           perfections
           wont
           to
           be
           signified
           by
           that
           name
           ?
           And
           if
           we
           speak
           of
           such
           perfections
           as
           tend
           to
           infer
           and
           establish
           Religion
           and
           Providence
           .
           Who
           but
           themselves
           did
           ever
           call
           that
           God
           ,
           in
           the
           eminent
           sense
           that
           they
           supposed
           could
           not
           hear
           prayers
           ,
           and
           thereupon
           dispense
           favours
           ,
           relieve
           the
           afficted
           ,
           supply
           the
           indigent
           ,
           and
           receive
           sutable
           acknowledgments
           ?
           
             They
             indeed
          
           (
           saith
           a
           famed
           Writer
           of
           Roman
           History
           )
           
             that
             exercise
          
           
           
             themselves
             in
             the
             Atheistical
             sorts
             of
             Philosophy
          
           
           
             (
             if
             we
             may
             call
             that
             Philosophy
             )
             as
             they
             are
             wont
             to
             jeer
             at
             all
             appearances
             of
             the
             Gods
             ,
             whether
             among
             the
             Greeks
             or
             the
             Barbarians
             will
             make
             themselves
             matter
             of
             laughter
             of
             our
             Histories
             ,
             not
             thinking
             that
             any
             God
             takes
             care
             of
             any
             man.
          
           —
           Let
           the
           story
           he
           there
           tells
           shift
           for
           it self
           ,
           in
           the
           mean
           time
           it
           appears
           they
           escap'd
           not
           the
           infamy
           of
           Atheists
           ,
           who
           (
           what
           ever
           Deities
           they
           might
           imagine
           besides
           )
           did
           deny
           Gods
           presence
           and
           regard
           to
           men
           .
           Which
           sort
           of
           persons
           he
           elsewhere
           often
           animadverts
           upon
           .
        
         
           But
           do
           we
           need
           to
           insist
           that
           all
           the
           rest
           of
           the
           world
           acknowledged
           no
           Gods
           ,
           whom
           they
           did
           not
           also
           worship
           ?
           what
           meant
           their
           Temples
           ,
           and
           Altars
           ,
           their
           Prayers
           and
           Sacrifices
           ?
           or
           did
           they
           take
           him
           for
           God
           ,
           whom
           they
           believed
           to
           take
           no
           care
           of
           them
           ,
           or
           from
           whom
           they
           expected
           no
           advantage
           ?
           Even
           the
           Barbarous
           Scythians
           themselves
           understood
           it
           most
           inseparably
           to
           belong
           to
           a
           Deity
           to
           be
           beneficent
           when
           they
           upbraidingly
           tell
           Alexander
           ,
           That
           
             if
             he
             were
             a
             God
          
           (
           as
           they
           it
           seems
           had
           
           heard
           he
           vogued
           himself
           )
           
             he
             should
             bestow
             benefits
             upon
             men
             ,
             and
             not
             take
             from
             them
             what
             was
             their
             own
             .
          
        
         
           And
           by
           the
           way
           it
           is
           observable
           how
           contradictious
           and
           repugnant
           ,
           the
           Epicurean
           sentiments
           are
           ,
           in
           this
           ,
           even
           to
           themselves
           :
           that
           speaking
           of
           friendship
           (
           of
           which
           they
           say
           many
           
           generous
           and
           brave
           things
           )
           they
           (
           gallantly
           )
           profess
           (
           as
           Plutarch
           testifies
           of
           them
           )
           that
           it
           is
           
           a
           more
           pleasant
           thing
           to
           benefit
           others
           than
           to
           receive
           benefits
           ones
           self
           .
           They
           yet
           while
           they
           
           seem
           so
           greatly
           concern'd
           that
           their
           Gods
           be
           every
           way
           most
           perfectly
           happy
           deny
           to
           them
           this
           highest
           and
           most
           excellent
           part
           of
           felicity
           .
           that
           a
           virtuous
           man
           may
           a
           great
           deal
           more
           benefit
           the
           world
           ,
           than
           they
           ;
           and
           ,
           consequently
           ,
           have
           more
           pure
           and
           lively
           relishes
           of
           a
           genuine
           and
           refined
           pleasure
           .
        
         
           Upon
           the
           whole
           ,
           it
           is
           manifest
           they
           so
           maim
           the
           notion
           of
           God
           ,
           as
           to
           make
           it
           quite
           another
           thing
           .
           And
           if
           they
           think
           to
           wipe
           off
           any
           thing
           of
           the
           foul
           and
           odious
           blot
           wherewith
           their
           avow'd
           irreligion
           hath
           stain'd
           their
           name
           and
           memory
           ,
           by
           the
           acknowledgment
           of
           such
           a
           God
           :
           They
           effect
           the
           like
           thing
           by
           it
           ,
           and
           gain
           as
           much
           to
           the
           reputation
           of
           their
           piety
           ,
           as
           he
           should
           ,
           of
           his
           loyalty
           ,
           who
           being
           accus'd
           of
           Treason
           against
           his
           Prince
           ,
           shall
           think
           to
           vindicate
           himself
           ,
           by
           professing
           solemnly
           to
           own
           the
           King.
           Provided
           you
           only
           mean
           by
           it
           the
           King
           of
           Clubs
           ;
           or
           any
           such
           painted
           one
           the
           pack
           affords
           .
        
         
           But
           here
           it
           may
           be
           demanded
           ,
           is
           every
           misapprehension
           of
           God
           to
           be
           understood
           as
           a
           denial
           of
           his
           Being
           ?
           If
           so
           ,
           whom
           can
           we
           undertake
           to
           assoil
           of
           Atheism
           ?
           or
           who
           can
           certainly
           acquit
           himself
           ?
           For
           how
           impossible
           is
           it
           to
           be
           sure
           we
           have
           no
           untrue
           conception
           of
           a
           Being
           so
           infinitely
           ,
           by
           our
           own
           confession
           ,
           above
           all
           our
           thoughts
           ?
           Or
           how
           is
           it
           to
           be
           avoided
           ,
           in
           somewhat
           or
           other
           to
           think
           amiss
           of
           so
           unknown
           and
           incomprehensibly
           excellent
           
           a
           Being
           ?
           Either
           by
           detracting
           somewhat
           that
           belongs
           to
           it
           ,
           or
           attributing
           somewhat
           that
           belongs
           not
           ?
           And
           since
           many
           ,
           we
           are
           sure
           ,
           have
           thought
           and
           spoken
           unworthily
           of
           God
           ,
           besides
           Epicureans
           ,
           are
           all
           these
           to
           go
           into
           the
           account
           of
           Atheists
           ?
           Or
           whereas
           it
           is
           commonly
           wont
           to
           be
           said
           ,
           whatsoever
           is
           in
           God
           ,
           is
           God
           :
           how
           can
           they
           who
           deny
           any
           thing
           of
           him
           ,
           which
           is
           really
           in
           him
           be
           excused
           of
           denying
           his
           whole
           being
           ?
           or
           where
           will
           we
           fix
           the
           bounds
           of
           our
           censure
           ?
        
         
           Many
           things
           should
           be
           said
           (
           if
           we
           will
           speak
           at
           all
           )
           to
           so
           manifold
           an
           enquiry
           .
           But
           it
           belongs
           not
           to
           the
           design
           of
           this
           discourse
           to
           examine
           and
           discuss
           all
           mens
           sentiments
           of
           God
           ,
           that
           have
           been
           exposed
           to
           the
           view
           of
           the
           world
           ;
           or
           arbitrate
           among
           the
           dissenting
           parties
           .
           Much
           less
           to
           explain
           or
           abet
           every
           School-maxim
           that
           hath
           reference
           to
           this
           theme
           .
           The
           Authors
           or
           lovers
           whereof
           will
           be
           sufficiently
           prompted
           by
           their
           own
           Genius
           to
           do
           ,
           at
           least
           as
           much
           as
           can
           be
           requisite
           herein
           .
           But
           whatever
           the
           real
           sameness
           is
           supposed
           to
           be
           ,
           of
           the
           things
           attributed
           to
           God
           ,
           it
           is
           acknowledged
           we
           cannot
           but
           conceive
           of
           them
           as
           divers
           .
           And
           so
           ,
           that
           our
           conception
           of
           any
           one
           is
           not
           adequate
           to
           the
           entire
           object
           (
           which
           is
           confessed
           incomprehensible
           .
           )
           Yet
           any
           one
           attribute
           gives
           a
           true
           notion
           of
           the
           object
           so
           far
           as
           it
           reaches
           ,
           though
           not
           a
           full
           .
           As
           I
           may
           be
           said
           truly
           to
           see
           a
           man
           ,
           when
           I
           only
           see
           his
           face
           ,
           and
           view
           not
           every
           part
           and
           limb
           ;
           or
           to
           know
           him
           ,
           while
           yet
           I
           have
           not
           had
           opportunity
           to
           
           discern
           every
           quality
           in
           his
           temper
           ,
           and
           what
           his
           dispositions
           and
           inclinations
           in
           all
           respects
           are
           .
           Moreover
           it
           's
           one
           thing
           to
           deny
           any
           Divine
           perfection
           ,
           another
           only
           not
           to
           know
           it
           .
        
         
           And
           such
           meer
           nescience
           is
           so
           far
           from
           being
           guilty
           of
           the
           horrid
           crime
           of
           Atheism
           ,
           that
           it
           's
           not
           so
           much
           as
           culpable
           further
           than
           as
           it
           is
           obstinately
           persisted
           in
           against
           sufficient
           evidence
           :
           for
           we
           are
           not
           obliged
           to
           know
           every
           thing
           ,
           but
           what
           is
           to
           us
           knowable
           ,
           and
           what
           we
           are
           concerned
           to
           know
           .
           Again
           (
           and
           which
           is
           most
           considerable
           to
           our
           purpose
           )
           we
           are
           not
           concerned
           to
           know
           what
           God
           is
           in
           himself
           ,
           otherwise
           than
           as
           we
           may
           thereby
           know
           what
           he
           is
           in
           relation
           to
           us
           ,
           viz.
           as
           he
           is
           the
           Author
           of
           our
           Beings
           ,
           the
           governour
           of
           our
           lives
           and
           actions
           ,
           and
           thereupon
           the
           object
           of
           our
           Religion
           .
           For
           a
           religious
           respect
           unto
           him
           is
           the
           very
           end
           of
           that
           knowledge
           .
           Now
           ,
           if
           any
           other
           than
           that
           sort
           of
           persons
           we
           oppose
           have
           taken
           up
           apprehensions
           of
           him
           ,
           not
           so
           sutable
           to
           that
           end
           ;
           it
           were
           to
           be
           wisht
           they
           saw
           it
           ,
           and
           would
           unthink
           all
           those
           thoughts
           ?
           But
           surely
           ,
           they
           who
           most
           professedly
           contend
           against
           the
           very
           notions
           themselves
           which
           directly
           influence
           all
           our
           practice
           toward
           God
           ,
           so
           considered
           ,
           would
           suggest
           such
           as
           are
           wholly
           inconsistent
           therewith
           ,
           who
           oppose
           the
           knowledge
           of
           God
           to
           the
           end
           of
           that
           knowledge
           ;
           and
           do
           not
           meerly
           mistake
           the
           way
           to
           that
           end
           ,
           while
           they
           are
           aiming
           at
           it
           ,
           but
           most
           avowedly
           resist
           and
           disclaim
           the
           end
           it self
           ;
           are
           to
           be
           distinguished
           from
           them
           who
           
           professedly
           intend
           that
           same
           end
           ,
           only
           see
           not
           wherein
           their
           misapprehensions
           are
           prejudicial
           and
           repugnant
           to
           it
           :
           otherwise
           are
           ready
           to
           reject
           them
           .
           And
           the
           former
           are
           therefore
           most
           justly
           to
           be
           singled
           out
           and
           designed
           the
           objects
           of
           our
           directest
           opposition
           .
           Nor
           are
           they
           so
           fitly
           to
           be
           opposed
           under
           any
           other
           notion
           as
           that
           of
           Atheists
           .
           For
           since
           our
           knowledge
           of
           God
           ought
           chiefly
           to
           respect
           him
           in
           that
           forementioned
           relative
           consideration
           ,
           and
           the
           enquiry
           what
           is
           God
           ?
           signifies
           ,
           
             as
             it
             concerns
             us
          
           ,
           what
           is
           the
           object
           of
           Religion
           ?
           They
           denying
           any
           such
           thing
           ,
           deny
           there
           is
           a
           God.
           Nor
           do
           they
           deny
           him
           in
           that
           relative
           consideration
           only
           ;
           but
           (
           as
           every
           relation
           is
           founded
           in
           somewhat
           that
           is
           absolute
           )
           the
           very
           reason
           of
           their
           denying
           him
           ,
           so
           ,
           is
           that
           they
           deny
           in
           him
           those
           absolute
           and
           positive
           perfections
           that
           render
           him
           such
           ,
           as
           certain
           of
           those
           do
           that
           have
           been
           proved
           to
           belong
           to
           him
           .
           Which
           is
           that
           we
           have
           next
           to
           consider
           ,
           viz.
           
        
         
           4.
           
           
             That
             it
             may
             evidently
             be
             deduced
             from
             what
             hath
             been
             said
             ,
             tending
             to
             prove
             those
          
           
           
             things
             of
             God
             which
             are
             included
             in
             the
             notion
             of
             him
             ,
             and
             from
             that
             notion
             it self
             ,
             that
             he
             is
             such
             as
             can
             converse
             with
             men
             .
          
        
         
           That
           is
           ,
           having
           proved
           
             [
             that
             there
             is
             an
             eternal
             self-subsisting
             independent
             necessary
             being
             of
             so
             great
             activity
             ,
             life
             ,
             power
             ,
             wisdom
             ,
             and
             goodness
             as
             to
             have
             been
             the
             maker
             of
             this
             world
             ]
          
           And
           by
           this
           medium
           
             [
             that
             we
             see
             this
             world
             is
             in
             being
             ,
             which
             otherwise
             could
             never
             have
             been
             ,
             much
             less
             such
             as
             we
             see
             it
             is
             .
             ]
          
           It
           plainly
           follows
           
           that
           this
           great
           Creator
           can
           have
           influence
           upon
           the
           Creatures
           he
           hath
           made
           in
           a
           way
           sutable
           to
           their
           natures
           .
           It
           follows
           I
           say
           from
           the
           same
           medium
           [
           the
           present
           visible
           existence
           of
           this
           world
           which
           could
           not
           otherwise
           be
           now
           in
           being
           ]
           that
           
             he
             can
          
           thus
           have
           influence
           upon
           his
           creatures
           :
           For
           it
           is
           hence
           manifest
           that
           he
           doth
           ;
           they
           depend
           on
           him
           ;
           and
           are
           sustained
           by
           him
           :
           Nor
           could
           more
           subsist
           by
           themselves
           than
           they
           could
           make
           themselves
           ,
           or
           of
           themselves
           have
           sprung
           out
           of
           nothing
           .
        
         
           And
           if
           it
           were
           possible
           they
           could
           ,
           being
           raised
           up
           into
           Being
           ,
           continue
           in
           Being
           of
           themselves
           :
           Yet
           since
           our
           present
           question
           is
           not
           concerning
           what
           they
           need
           ,
           but
           what
           God
           
             can
             do
          
           .
           And
           our
           adversaries
           in
           the
           present
           cause
           ,
           do
           not
           (
           as
           hath
           been
           noted
           )
           upon
           any
           other
           pretence
           deny
           that
           he
           doth
           concern
           himself
           in
           the
           affairs
           of
           the
           universe
           ,
           but
           
             that
             he
             cannot
          
           ,
           (
           that
           is
           ,
           that
           it
           consists
           not
           with
           his
           felicity
           ,
           and
           he
           cannot
           ,
           not
           be
           happy
           .
           )
           Is
           it
           not
           plain
           that
           he
           can
           with
           the
           same
           facility
           ,
           continue
           the
           influence
           which
           he
           at
           first
           gave
           forth
           ?
           And
           with
           as
           little
           prejudice
           to
           his
           felicity
           ?
           For
           if
           it
           be
           necessary
           to
           him
           to
           be
           happy
           ,
           or
           impossible
           not
           to
           be
           so
           ;
           he
           must
           be
           ever
           so
           .
           His
           happiness
           was
           not
           capable
           of
           being
           discontinued
           so
           long
           as
           while
           he
           made
           the
           world
           ,
           setled
           the
           several
           orders
           and
           kinds
           ,
           and
           formed
           the
           first
           individuals
           of
           every
           kind
           of
           creatures
           .
           Therefore
           having
           done
           this
           ,
           and
           without
           diminution
           to
           his
           happiness
           ,
           was
           it
           a
           more
           toilsome
           and
           less
           tollerable
           labour
           to
           keep
           things
           
           as
           they
           were
           ,
           than
           to
           make
           them
           so
           ?
           If
           it
           was
           (
           which
           no
           man
           that
           understands
           common
           sense
           would
           say
           )
           surely
           that
           blind
           thing
           which
           they
           more
           blindly
           call
           nature
           (
           not
           understanding
           or
           being
           able
           to
           tell
           what
           they
           mean
           by
           it
           )
           and
           would
           have
           be
           the
           only
           cause
           of
           all
           things
           ,
           acting
           at
           first
           to
           the
           uttermost
           ,
           and
           having
           no
           way
           to
           recruit
           its
           vigour
           and
           reinforce
           it self
           ,
           its
           labour
           and
           business
           being
           so
           much
           increased
           ,
           had
           jaded
           and
           grown
           weary
           ;
           had
           given
           out
           ,
           and
           patiently
           suffered
           all
           things
           to
           dissolve
           and
           relapse
           into
           the
           old
           chaos
           long
           ago
           .
           But
           if
           the
           labour
           was
           not
           greater
           to
           continue
           things
           in
           the
           state
           wherein
           they
           were
           made
           than
           to
           make
           them
           ,
           surely
           a
           wise
           intelligent
           Deity
           ,
           which
           we
           have
           proved
           made
           them
           ,
           could
           as
           well
           sustain
           them
           being
           made
           ;
           as
           their
           brutal
           and
           (
           as
           unintelligible
           as
           )
           unintelligent
           nature
           do
           both
           .
        
         
           So
           much
           then
           of
           intercourse
           ,
           God
           could
           have
           with
           his
           creatures
           as
           
             his
             continual
             communication
             of
             his
             influence
          
           to
           be
           received
           by
           them
           amounts
           to
           .
           And
           then
           ,
           man
           ,
           not
           being
           excluded
           their
           number
           ,
           must
           share
           in
           this
           possible
           priviledge
           according
           to
           the
           capacity
           of
           his
           nature
           .
        
         
           And
           inasmuch
           as
           we
           have
           also
           proved
           (
           more
           particularly
           )
           concerning
           man
           ,
           that
           he
           immediately
           owes
           the
           peculiar
           excellencies
           of
           his
           intelligent
           nature
           ,
           as
           it
           's
           such
           to
           God
           only
           .
           It
           is
           apparently
           consequent
           ,
           that
           having
           formed
           this
           his
           more
           excellent
           creature
           according
           to
           his
           own
           more
           express
           likeness
           ,
           stampt
           it
           with
           
           the
           glorious
           characters
           of
           his
           living
           image
           ,
           given
           it
           a
           nature
           sutable
           to
           his
           own
           ,
           and
           thereby
           made
           it
           capable
           of
           rational
           and
           intelligent
           converse
           with
           him
           .
           He
           hath
           it
           ever
           in
           his
           power
           to
           maintain
           a
           continual
           converse
           with
           this
           creature
           ,
           by
           agreeable
           communications
           .
           By
           letting
           in
           upon
           it
           the
           vital
           beams
           and
           influences
           of
           his
           own
           light
           and
           love
           ,
           and
           receiving
           back
           the
           return
           of
           its
           grateful
           acknowledgements
           and
           praises
           .
           Wherein
           its
           manifest
           he
           should
           do
           no
           greater
           thing
           than
           he
           hath
           done
           .
           For
           who
           fees
           not
           that
           it
           is
           a
           matter
           of
           no
           greater
           difficulto
           converse
           with
           ,
           than
           to
           make
           a
           reasonable
           creature
           ?
           Or
           who
           would
           not
           be
           ashamed
           to
           deny
           that
           he
           who
           hath
           been
           the
           only
           Author
           of
           the
           soul
           of
           man
           ,
           and
           of
           the
           excellent
           powers
           and
           faculties
           belonging
           to
           it
           ,
           can
           more
           easily
           sustain
           what
           he
           hath
           made
           ?
           And
           converse
           with
           that
           his
           creature
           sutably
           to
           the
           way
           wherein
           he
           hath
           made
           it
           capable
           of
           his
           converse
           ?
        
         
           Whereto
           ,
           the
           consideration
           being
           added
           of
           
             his
             gracious
             nature
          
           (
           manifested
           in
           this
           creation
           it self
           )
           it
           is
           further
           evident
           ,
           that
           he
           is
           (
           as
           things
           are
           now
           ordered
           whereof
           more
           hereafter
           )
           not
           only
           able
           ,
           but
           apt
           and
           ready
           to
           converse
           with
           men
           in
           such
           a
           way
           as
           shall
           tend
           to
           the
           improving
           of
           their
           being
           unto
           that
           blessedness
           whereof
           he
           hath
           made
           them
           naturally
           capable
           .
           If
           their
           own
           voluntary
           alienation
           and
           aversion
           to
           him
           (
           yet
           not
           overcome
           )
           do
           not
           obstruct
           the
           way
           of
           that
           intercourse
           .
        
         
         
           And
           even
           this
           were
           sufficient
           to
           give
           foundation
           to
           a
           Temple
           ,
           and
           both
           afford
           encouragement
           and
           infer
           an
           obligation
           to
           Religion
           ;
           although
           no
           other
           perfection
           had
           been
           or
           could
           be
           demonstrated
           of
           the
           Divine
           Being
           ,
           than
           what
           is
           immediately
           to
           be
           collected
           from
           his
           works
           ,
           and
           the
           things
           whereof
           he
           hath
           been
           the
           sole
           and
           most
           arbitrary
           Author
           .
           For
           what
           if
           no
           more
           were
           possible
           to
           be
           proved
           ,
           have
           we
           not
           ,
           even
           by
           thus
           much
           ,
           a
           representation
           of
           an
           object
           sufficiently
           worthy
           of
           our
           honiage
           and
           adoration
           ?
           He
           that
           could
           make
           and
           sustain
           such
           a
           world
           as
           this
           ,
           how
           unexpressibly
           doth
           he
           surpass
           in
           greatness
           the
           most
           excellent
           of
           all
           mortal
           creatures
           !
           To
           some
           or
           other
           ,
           of
           whom
           ,
           upon
           some
           (
           meerly
           accidental
           )
           dignifying
           circumstances
           ,
           we
           justly
           esteem
           our selves
           to
           owe
           a
           dutiful
           observance
           and
           subjection
           .
        
         
           If
           he
           did
           not
           comprehend
           within
           his
           own
           Being
           
             simply
             all
          
           perfection
           :
           If
           there
           were
           many
           Gods
           ,
           and
           Worlds
           besides
           ;
           and
           he
           only
           the
           Creator
           and
           absolute
           Lord
           of
           our
           vortex
           ,
           were
           not
           that
           enough
           to
           entitle
           him
           to
           all
           the
           obedience
           and
           service
           we
           could
           give
           him
           ?
           and
           enable
           him
           sufficiently
           to
           reward
           it
           ?
           and
           render
           his
           presence
           and
           cherishing
           influences
           (
           which
           he
           could
           every
           where
           diffuse
           within
           this
           circle
           and
           limited
           portion
           of
           the
           universe
           )
           even
           infinitely
           covetable
           and
           desirable
           to
           us
           ?
        
         
           Yea
           ,
           if
           he
           were
           only
           the
           entire
           Author
           of
           our
           own
           particular
           Being
           ,
           how
           much
           more
           is
           that
           then
           the
           partial
           subordinate
           interest
           of
           an
           humane
           Parent
           ?
           To
           whom
           (
           as
           even
           an
           Epicurean
           
           would
           confess
           )
           nature
           it self
           urges
           and
           exacts
           a
           duty
           .
           The
           refusal
           whereof
           ,
           even
           Barbarian
           ingenuity
           would
           abhor
           ,
           yea
           and
           brutal
           instinct
           condemn
           ?
           How
           much
           greater
           and
           more
           absolute
           is
           the
           right
           which
           the
           parentage
           of
           our
           whole
           being
           challenges
           ?
           If
           every
           man
           were
           created
           by
           a
           several
           God
           ,
           whose
           creative
           power
           were
           confined
           to
           only
           one
           such
           creature
           ,
           and
           each
           one
           were
           the
           solitary
           product
           ,
           and
           the
           charge
           of
           an
           appropriate
           Deity
           ;
           whose
           dominion
           the
           state
           of
           things
           would
           allow
           to
           be
           extended
           so
           far
           ,
           only
           ,
           and
           no
           further
           ,
           were
           there
           therefore
           no
           place
           left
           for
           Religion
           ?
           Or
           no
           tie
           unto
           love
           ,
           reverence
           ,
           obedience
           ,
           and
           adoration
           ,
           because
           the
           Author
           of
           my
           being
           comprehended
           not
           in
           himself
           all
           perfection
           ?
           when
           as
           yet
           he
           comprehended
           so
           much
           as
           to
           be
           the
           sole
           cause
           of
           all
           that
           is
           in
           me
           ?
           And
           his
           power
           over
           me
           ,
           and
           his
           goodness
           to
           me
           ,
           are
           hereby
           supposed
           the
           same
           ,
           which
           the
           
             only
             one
             God
          
           ,
           truly
           hath
           and
           exerciseth
           towards
           all
           ?
           If
           all
           that
           I
           am
           and
           have
           be
           from
           him
           ,
           I
           cannot
           surely
           owe
           to
           him
           
             less
             than
             all
          
           ?
        
         
           Such
           as
           have
           either
           had
           ,
           or
           supposed
           themselves
           to
           have
           ,
           their
           particular
           tutelary
           Genii
           ,
           (
           of
           whom
           there
           will
           be
           more
           occasion
           to
           take
           notice
           hereafter
           )
           though
           they
           reckoned
           them
           but
           a
           sort
           of
           deputed
           or
           vicarious
           Deities
           ,
           underlin
           Gods
           whom
           they
           never
           accounted
           the
           causes
           of
           their
           being
           ;
           yet
           how
           have
           they
           coveted
           and
           gloried
           to
           open
           their
           breasts
           ,
           to
           become
           their
           Temples
           ,
           and
           entertain
           the
           converse
           of
           those
           (
           supposed
           )
           Divine
           inhabitants
           ?
           
           If
           they
           had
           taken
           one
           of
           these
           ,
           to
           be
           their
           alone
           Creator
           ,
           how
           much
           greater
           had
           their
           veneration
           and
           their
           homage
           been
           ?
           This
           it
           may
           be
           hoped
           ,
           will
           be
           thought
           sufficiently
           proved
           in
           this
           discourse
           (
           at
           least
           to
           have
           been
           so
           by
           some
           or
           other
           )
           
             that
             we
             are
             not
             of
             our selves
          
           ;
           and
           that
           our
           extraction
           is
           to
           be
           fetcht
           higher
           than
           from
           matter
           ,
           or
           from
           only
           humane
           progenitors
           .
           Nothing
           that
           is
           terrene
           and
           mortal
           could
           be
           the
           author
           of
           such
           powers
           as
           we
           find
           in
           our selves
           .
           We
           are
           most
           certainly
           the
           off-spring
           of
           some
           or
           other
           Deity
           .
           And
           he
           that
           made
           us
           knows
           us
           throughly
           ,
           can
           apply
           himself
           inwardly
           to
           us
           ,
           receive
           our
           addresses
           and
           applications
           ,
           our
           acknowledgments
           and
           adoration
           .
           Whereunto
           we
           should
           have
           even
           upon
           these
           terms
           great
           and
           manifest
           obligation
           ,
           although
           nothing
           more
           of
           the
           excellency
           and
           perfection
           of
           our
           Creator
           were
           certainly
           known
           to
           us
           .
        
         
           But
           it
           hath
           been
           further
           shewn
           that
           the
           necessary
           being
           from
           whence
           we
           sprang
           ,
           is
           also
           
           an
           
             absolutely
             and
             infinitely
             perfect
             Being
          
           .
           That
           necessary
           Being
           cannot
           be
           less
           perfect
           ,
           than
           to
           include
           the
           entire
           and
           inexhaustible
           fulness
           of
           all
           being
           and
           perfection
           .
           That
           therefore
           the
           God
           to
           whom
           this
           notion
           belongs
           ,
           must
           ,
           consequently
           ,
           be
           every
           way
           sufficient
           to
           all
           ,
           and
           be
           himself
           but
           one
           .
           The
           only
           source
           and
           fountain
           of
           all
           life
           and
           Being
           ;
           the
           common
           basis
           and
           support
           of
           the
           universe
           ;
           The
           absolute
           Lord
           of
           this
           great
           Creation
           ,
           and
           the
           central
           object
           of
           the
           common
           concurrent
           Trust
           ,
           fear
           ,
           love
           ,
           and
           
           other
           worship
           of
           his
           Intelligent
           and
           reasonable
           creatures
           .
        
         
           And
           therefore
           there
           remains
           no
           greater
           or
           other
           difficulty
           in
           apprehending
           how
           he
           can
           ,
           without
           disturbance
           to
           himself
           ,
           or
           interruption
           of
           his
           own
           felicity
           ,
           intend
           all
           the
           concernments
           of
           his
           creatures
           ,
           apply
           himself
           to
           them
           according
           to
           their
           several
           exigencies
           ,
           satisfie
           their
           desires
           and
           cravings
           ,
           inspect
           and
           govern
           their
           actions
           and
           affairs
           ;
           than
           we
           have
           to
           apprehend
           a
           
             Being
             absolutely
             and
             every
             way
             perfect
             .
          
           Whereof
           if
           we
           cannot
           have
           a
           distinct
           apprehension
           all
           at
           once
           ,
           
             i.
             e.
          
           though
           we
           cannot
           comprehend
           every
           particular
           perfection
           of
           God
           in
           the
           same
           thought
           (
           as
           our
           eye
           cannot
           behold
           at
           one
           view
           every
           part
           of
           an
           over-large
           object
           unto
           which
           however
           ,
           part
           by
           part
           ,
           it
           may
           be
           successively
           apply'd
           )
           we
           can
           yet
           in
           the
           general
           apprehend
           him
           absolutely
           perfect
           ,
           ;
           or
           such
           to
           whom
           we
           are
           sure
           no
           perfection
           is
           wanting
           .
           And
           can
           successively
           contemplate
           this
           or
           that
           ,
           as
           we
           are
           occasionally
           led
           to
           consider
           them
           :
           And
           can
           answer
           to
           our selves
           difficulties
           that
           occur
           to
           us
           ,
           with
           this
           easie
           ,
           sure
           ,
           and
           ever
           ready
           solution
           ;
           
             that
             he
             can
             do
             all
             things
             ,
             That
             nothing
             is
             too
             hard
             for
             him
             ,
             That
             he
             is
             full
             ,
             all-sufficient
             ,
             and
             every
             way
             perfect
             .
          
           Whereof
           we
           are
           the
           more
           confirmed
           that
           we
           find
           we
           cannot
           by
           the
           utmost
           range
           of
           our
           most
           enlarged
           thoughts
           ,
           ever
           reach
           any
           bound
           or
           end
           of
           that
           perfection
           which
           yet
           we
           must
           conclude
           is
           necessarily
           to
           be
           attributed
           to
           an
           absolutely
           perfect
           Being
           .
        
         
         
           And
           this
           we
           have
           reason
           to
           take
           for
           a
           very
           sufficient
           answer
           to
           any
           doubt
           that
           can
           arise
           ,
           concerning
           the
           possibility
           of
           his
           converse
           with
           us
           ,
           unless
           we
           will
           be
           so
           unreasonable
           as
           to
           pretend
           that
           what
           is
           brought
           for
           solution
           hath
           greater
           difficulty
           in
           it
           than
           the
           doubt
           .
           Or
           that
           because
           we
           cannot
           apprehend
           at
           once
           ,
           
             infinite
             perfection
          
           ,
           therefore
           it
           cannot
           be
           ,
           which
           were
           as
           much
           as
           to
           say
           ,
           that
           it
           cannot
           be
           because
           it
           is
           infinite
           ;
           for
           it
           were
           not
           infinite
           if
           we
           could
           distinctly
           apprehend
           it
           .
           And
           so
           were
           to
           make
           it
           a
           reason
           against
           it self
           ,
           which
           is
           most
           injuriously
           and
           with
           no
           pretence
           attempted
           ,
           except
           we
           could
           shew
           an
           inconsistency
           in
           the
           terms
           which
           it
           is
           plain
           we
           can
           never
           do
           ;
           and
           should
           most
           idly
           attempt
           .
           And
           it
           were
           to
           make
           our
           present
           apprehension
           the
           measure
           of
           all
           reality
           ;
           against
           our
           experience
           ,
           which
           (
           if
           our
           indulgence
           to
           that
           self-magnifying
           conceit
           do
           not
           suspend
           our
           farther
           enquiries
           and
           researches
           )
           would
           daily
           bring
           to
           our
           notice
           things
           we
           had
           no
           apprehension
           of
           before
           .
        
         
           It
           were
           instead
           of
           that
           just
           and
           laudable
           ambition
           of
           becoming
           our selves
           like
           God
           in
           his
           imitable
           perfections
           ,
           to
           make
           him
           like
           our selves
           .
           The
           true
           model
           of
           the
           Epicurean
           Deity
           .
        
         
           Nor
           can
           any
           thing
           be
           more
           easie
           than
           that
           wherein
           we
           pretend
           so
           great
           a
           difficulty
           ;
           that
           is
           to
           apprehend
           somewhat
           may
           be
           more
           perfect
           than
           we
           can
           apprehend
           .
           What
           else
           but
           proud
           ignorance
           can
           hinder
           us
           from
           seeing
           that
           the
           more
           we
           know
           ,
           the
           more
           there
           is
           that
           we
           know
           not
           ?
           How
           often
           are
           we
           out-done
           by
           creatures
           
           of
           our
           own
           order
           in
           the
           Creation
           !
           How
           many
           men
           are
           there
           whom
           we
           are
           daily
           constrain'd
           to
           admire
           ,
           as
           unspeakably
           excelling
           us
           ,
           and
           whom
           we
           cannot
           but
           acknowledge
           to
           be
           far
           more
           knowing
           ,
           discerning
           ,
           apprehensive
           of
           things
           ,
           of
           more
           composed
           minds
           ,
           of
           more
           penetrating
           judgments
           ,
           of
           more
           quick
           and
           nimble
           wits
           ,
           easily
           turning
           themselves
           to
           great
           variety
           of
           objects
           and
           affairs
           without
           distraction
           and
           confusion
           ,
           of
           more
           equal
           and
           dispassionate
           tempers
           ,
           less
           liable
           to
           commotion
           and
           disturbance
           than
           our selves
           .
        
         
           How
           absurd
           and
           sensless
           a
           pretence
           is
           it
           ,
           against
           the
           thing
           it self
           ,
           
             that
             we
             cannot
             apprehend
          
           an
           infinite
           perfection
           in
           one
           common
           fountain
           of
           all
           perfection
           ;
           or
           because
           we
           cannot
           go
           through
           a
           multitude
           of
           businesses
           without
           distraction
           ,
           that
           therefore
           he
           that
           made
           us
           and
           all
           things
           cannot
           .
           If
           we
           would
           make
           our selves
           the
           measure
           ,
           't
           is
           likely
           we
           should
           confess
           we
           were
           out-stript
           ,
           when
           we
           are
           told
           that
           
             Julius
             Caesar
          
           could
           dictate
           letters
           when
           he
           was
           intent
           upon
           the
           greatest
           affairs
           to
           four
           (
           and
           if
           
           he
           had
           nothing
           else
           to
           divert
           him
           to
           seven
           )
           Secretaries
           at
           once
           .
           That
           Cyrus
           could
           call
           by
           name
           all
           the
           Souldiers
           in
           his
           numerous
           Army
           .
           With
           divers
           other
           strange
           instances
           of
           like
           nature
           .
           And
           since
           the
           perfections
           of
           some
           so
           far
           
           exceed
           the
           measure
           of
           the
           most
           ,
           why
           is
           it
           then
           unconceivable
           that
           Divine
           perfection
           should
           so
           far
           surpass
           all
           ,
           as
           that
           God
           may
           intend
           the
           affairs
           of
           the
           world
           according
           to
           the
           several
           exigencies
           of
           his
           creatures
           without
           any
           ungrateful
           diversion
           to
           himself
           ,
           or
           diminution
           to
           his
           felicity
           ?
           And
           since
           they
           who
           partake
           of
           some
           and
           but
           a
           small
           portion
           of
           perfection
           only
           ;
           can
           be
           concern'd
           in
           
             many
             affairs
          
           with
           
             little
             trouble
          
           ,
           why
           cannot
           he
           that
           comprehends
           
             all
             perfection
          
           be
           concern'd
           in
           all
           without
           any
           ?
           For
           though
           we
           have
           in
           what
           hath
           been
           last
           said
           endeavoured
           to
           represent
           it
           as
           not
           so
           unapprehensible
           as
           is
           pretended
           that
           it
           
             may
             be
             so
          
           ,
           we
           take
           it
           in
           the
           mean
           time
           as
           formerly
           sufficiently
           proved
           that
           
             so
             it
             is
          
           ,
           That
           God
           is
           a
           being
           absolutely
           perfect
           ,
           or
           that
           includes
           eminently
           all
           perfection
           in
           himself
           .
        
         
           Which
           general
           perfection
           of
           his
           Being
           as
           it
           modifies
           all
           his
           attributes
           ,
           so
           we
           shall
           particularly
           take
           notice
           that
           it
           doth
           so
           ,
           as
           to
           those
           that
           have
           a
           more
           direct
           influence
           upon
           ,
           and
           tend
           more
           fully
           to
           evince
           ,
           his
           
             conversableness
             with
             men
          
           .
           As
           first
           :
           
             His
             wisdom
             or
             knowledge
          
           
           (
           for
           we
           need
           not
           be
           so
           curious
           as
           at
           present
           to
           distinguish
           them
           )
           must
           be
           omniscience
           .
           About
           which
           ,
           if
           any
           place
           were
           left
           for
           rational
           doubt
           ,
           it
           would
           be
           obvious
           to
           them
           to
           alledge
           it
           ,
           who
           are
           of
           slower
           inclinations
           towards
           Religion
           .
           And
           object
           (
           against
           all
           applications
           to
           ,
           or
           expectations
           from
           him
           )
           That
           if
           we
           be
           not
           sure
           he
           knows
           
             simply
             all
             things
          
           so
           as
           wisely
           to
           consider
           them
           ,
           and
           resolve
           fitly
           about
           them
           ,
           
           it
           will
           be
           no
           little
           difficulty
           to
           determine
           ,
           which
           he
           doth
           ,
           and
           which
           not
           ;
           or
           to
           be
           at
           a
           certainty
           that
           this
           or
           that
           concernment
           of
           theirs
           about
           which
           they
           might
           addgess
           themselves
           to
           him
           be
           not
           among
           the
           
             unknown
             things
          
           .
           At
           least
           ,
           we
           shall
           the
           less
           need
           to
           be
           curious
           in
           distinguishing
           ,
           or
           to
           consider
           what
           things
           may
           be
           supposed
           rather
           than
           other
           ,
           to
           be
           without
           the
           compass
           of
           his
           knowledge
           ;
           if
           it
           appear
           that
           it
           universally
           encompasses
           all
           things
           .
           Or
           that
           nothing
           can
           be
           without
           its
           reach
           .
           And
           because
           we
           suppose
           it
           ,
           already
           ,
           out
           of
           doubt
           ,
           that
           the
           true
           notion
           of
           God
           imports
           a
           Being
           absolutely
           or
           every
           way
           perfect
           ;
           nothing
           else
           can
           be
           doubted
           in
           this
           matter
           ,
           but
           ,
           
             whether
             the
             knowledge
             of
             all
             things
             be
             a
             perfection
             ?
          
        
         
           The
           greatest
           difficulty
           that
           hath
           troubled
           some
           in
           this
           matter
           hath
           been
           ,
           
             How
             it
             is
             possible
             there
             should
             be
             any
             certain
             knowledge
             of
             events
             yet
             to
             come
             ,
             that
             depend
             upon
             a
             free
             and
             self-determining
             cause
             .
          
           But
           methinks
           we
           should
           not
           make
           a
           difficulty
           to
           acknowledge
           that
           to
           know
           these
           things
           ,
           imports
           greater
           perfection
           ,
           than
           not
           to
           know
           them
           ;
           and
           then
           it
           would
           be
           very
           unreasonable
           ,
           because
           we
           cannot
           shew
           how
           this
           or
           that
           thing
           was
           performed
           ,
           which
           manifestly
           is
           done
           ;
           therefore
           to
           deny
           that
           it
           is
           done
           at
           all
           .
           So
           far
           is
           it
           that
           we
           can
           with
           any
           shew
           of
           reason
           conclude
           against
           any
           act
           of
           God
           from
           our
           ignorance
           of
           the
           manner
           of
           it
           ,
           that
           we
           should
           reckon
           it
           very
           absurd
           to
           conclude
           so
           ,
           concerning
           any
           act
           of
           our
           own
           ,
           or
           our
           ability
           thereto
           .
           What
           if
           it
           were
           hitherto
           an
           unknown
           
           thing
           ,
           and
           impossible
           to
           be
           determined
           ;
           how
           the
           act
           of
           vision
           is
           performed
           by
           us
           :
           were
           it
           a
           wise
           conclusion
           ,
           that
           therefore
           we
           neither
           do
           nor
           can
           see
           ?
           r
           How
           much
           more
           rash
           and
           presuming
           a
           confidence
           were
           it
           to
           reason
           thus
           concerning
           the
           Divine
           acts
           and
           perfections
           !
           would
           we
           not
           in
           any
           such
           case
           be
           determined
           rather
           by
           that
           which
           is
           more
           evident
           ,
           than
           by
           what
           is
           more
           obscure
           ?
           As
           in
           the
           assigned
           instance
           :
           we
           should
           have
           but
           these
           two
           propositions
           to
           compare
           [
           that
           I
           do
           (
           or
           have
           such
           a
           perfection
           belonging
           to
           me
           that
           I
           can
           )
           see
           ]
           and
           [
           that
           whatsoever
           act
           I
           do
           or
           can
           do
           ,
           I
           am
           able
           to
           understand
           the
           course
           and
           method
           of
           natures
           operation
           therein
           .
           ]
           And
           thereupon
           to
           judge
           which
           of
           these
           two
           is
           more
           evident
           .
           Wherein
           it
           may
           be
           supposed
           there
           's
           no
           man
           in
           his
           wits
           to
           whom
           the
           determination
           would
           not
           be
           easie
           .
           Accordingly
           in
           the
           present
           case
           we
           have
           only
           these
           two
           assertions
           that
           can
           be
           in
           competition
           in
           point
           of
           evidence
           ,
           between
           which
           we
           are
           to
           make
           a
           comparison
           and
           a
           (
           consequent
           )
           judgment
           ,
           viz.
           [
           whatsoever
           perfection
           belongs
           to
           a
           Being
           absolutely
           perfect
           ,
           enabling
           it
           to
           do
           this
           or
           that
           ,
           the
           wit
           of
           man
           can
           comprehend
           the
           distinct
           way
           and
           manner
           of
           doing
           it
           ]
           and
           [
           it
           imports
           greater
           perfection
           to
           know
           all
           things
           ,
           than
           to
           be
           ignorant
           of
           some
           ]
           and
           here
           surely
           whosoever
           shall
           think
           the
           determination
           difficult
           ,
           accounts
           the
           wit
           of
           man
           so
           exceeding
           great
           that
           he
           discovers
           his
           own
           to
           be
           very
           little
           .
           For
           what
           can
           the
           pretence
           of
           evidence
           be
           in
           the
           former
           assertion
           ?
           
           Was
           it
           necessary
           that
           he
           in
           whose
           choice
           it
           was
           whether
           we
           should
           ever
           know
           any
           thing
           or
           no
           ,
           should
           make
           us
           capable
           of
           knowing
           every
           thing
           belonging
           to
           his
           own
           being
           ?
           Or
           will
           we
           adventure
           to
           be
           so
           assuming
           ,
           as
           while
           we
           deny
           it
           to
           God
           that
           he
           knows
           all
           things
           ,
           to
           attribute
           to
           our selves
           that
           we
           do
           ?
           But
           if
           we
           will
           think
           it
           not
           altogether
           unworthy
           of
           us
           to
           be
           ignorant
           of
           some
           thing
           ,
           what
           is
           there
           of
           which
           we
           may
           with
           more
           probability
           or
           with
           less
           disparagement
           be
           thought
           so
           ,
           than
           the
           
             manner
             of
             Gods
             knowing
             things
          
           ?
           And
           what
           place
           is
           there
           for
           complaint
           of
           inevidence
           in
           the
           latter
           ?
           Is
           not
           that
           knowledge
           more
           perfect
           ,
           which
           so
           fully
           already
           comprehends
           all
           things
           ,
           as
           upon
           that
           account
           to
           admit
           of
           no
           increase
           ;
           than
           that
           which
           shall
           be
           every
           day
           growing
           ,
           and
           have
           a
           continual
           succession
           of
           new
           objects
           emerging
           and
           coming
           into
           view
           ,
           before
           ,
           altogether
           unknown
           ?
           And
           will
           not
           that
           be
           the
           case
           if
           we
           suppose
           
             future
             contingencies
          
           to
           lie
           conceal'd
           from
           the
           penetrating
           eye
           of
           God
           ?
           For
           whatsoever
           is
           future
           ,
           will
           some
           time
           be
           present
           ,
           and
           then
           we
           will
           allow
           such
           contingencies
           to
           be
           known
           to
           him
           .
           That
           is
           ,
           that
           God
           may
           know
           them
           when
           we
           our selves
           can
           !
           And
           that
           nothing
           of
           that
           kind
           is
           known
           to
           him
           which
           is
           not
           at
           least
           knowable
           some
           way
           or
           other
           to
           our selves
           ,
           at
           least
           successively
           ,
           and
           one
           thing
           after
           another
           .
           We
           will
           perhaps
           ,
           allow
           that
           prerogative
           to
           God
           in
           point
           of
           this
           knowledge
           ,
           that
           he
           can
           know
           these
           things
           ,
           now
           fall'n
           out
           ,
           all
           at
           once
           ,
           we
           but
           by
           degrees
           ,
           
           while
           yet
           there
           is
           not
           
             any
             one
          
           that
           is
           absolutely
           unknowable
           to
           us
           .
           But
           why
           should
           it
           be
           thought
           unreasonable
           to
           attribute
           an
           excellency
           to
           the
           knowledge
           of
           God
           above
           ours
           ,
           as
           well
           in
           respect
           of
           the
           manner
           of
           knowing
           ,
           as
           the
           multitude
           of
           objects
           ,
           at
           once
           ,
           known
           ?
           we
           will
           readily
           confess
           in
           some
           creatures
           an
           excelency
           of
           their
           visive
           faculty
           above
           our
           own
           ;
           that
           they
           can
           see
           things
           in
           that
           darkness
           ,
           wherein
           they
           are
           ,
           to
           us
           ,
           invisible
           .
           And
           will
           we
           not
           allow
           that
           to
           the
           eye
           of
           God
           ,
           which
           is
           as
           a
           flame
           of
           fire
           to
           be
           able
           to
           penetrate
           into
           the
           abstrusest
           darkness
           of
           futurity
           ,
           though
           we
           know
           not
           the
           way
           how
           it
           is
           done
           ;
           when
           yet
           we
           know
           that
           whatsoever
           belongs
           to
           the
           most
           perfect
           being
           ,
           must
           belong
           to
           his
           ?
           And
           that
           knowledge
           of
           all
           things
           ,
           imports
           more
           perfection
           ,
           than
           if
           it
           were
           lessened
           by
           the
           ignorance
           of
           any
           thing
           .
        
         
           Some
           who
           have
           thought
           the
           certain
           foreknowledge
           of
           future
           contingencies
           not
           attributable
           to
           God
           ,
           have
           reckoned
           the
           matter
           sufficiently
           excused
           ;
           by
           this
           that
           it
           no
           more
           detracts
           from
           the
           Divine
           omniscience
           ,
           to
           state
           without
           the
           object
           of
           it
           ,
           things
           not
           possible
           ,
           or
           that
           imply
           a
           contradiction
           (
           as
           they
           suppose
           these
           to
           do
           )
           to
           be
           known
           ,
           than
           it
           doth
           from
           his
           omnipotency
           ,
           that
           it
           cannot
           do
           what
           is
           impossible
           ,
           or
           that
           implies
           a
           contradiction
           to
           be
           done
           .
        
         
           But
           against
           this
           there
           seems
           to
           lie
           this
           reasonable
           exception
           ,
           that
           the
           two
           cases
           appear
           not
           sufficiently
           alike
           :
           Inasmuch
           as
           the
           supposition
           
           of
           the
           former
           will
           be
           found
           not
           to
           leave
           the
           blessed
           God
           equally
           entitled
           to
           omnisciency
           ,
           as
           the
           latter
           to
           omnipotency
           .
           For
           [
           all
           things
           ]
           should
           not
           be
           alike
           the
           object
           of
           both
           .
           And
           why
           should
           not
           that
           be
           understood
           to
           signifie
           the
           knowledge
           of
           simply
           all
           things
           ;
           as
           well
           as
           this
           the
           power
           of
           doing
           simply
           
             all
             things
          
           ?
           Or
           why
           should
           
             all
             things
          
           included
           in
           these
           two
           words
           ,
           signifie
           so
           very
           diversly
           ,
           that
           is
           there
           properly
           all
           things
           ,
           here
           some
           things
           only
           .
           And
           why
           must
           we
           so
           difference
           the
           object
           of
           omnisciency
           and
           omnipotency
           ?
           as
           to
           make
           that
           so
           much
           narrower
           than
           this
           ?
           And
           then
           how
           is
           it
           
             all
             things
          
           ,
           when
           so
           great
           a
           number
           of
           things
           will
           be
           left
           excluded
           ?
           Whereas
           from
           the
           object
           of
           omnipotency
           (
           that
           we
           may
           prevent
           what
           would
           be
           reply'd
           )
           there
           will
           be
           no
           exclusion
           of
           any
           thing
           .
           Not
           of
           the
           things
           which
           are
           actually
           already
           made
           ;
           for
           they
           are
           still
           momently
           reproduc'd
           by
           the
           same
           power
           .
           Not
           of
           the
           actions
           and
           effects
           of
           free
           causes
           yet
           future
           ;
           for
           when
           they
           become
           actual
           God
           doth
           certainly
           perform
           the
           part
           of
           the
           first
           cause
           (
           even
           by
           common
           consent
           )
           in
           order
           ,
           to
           their
           becoming
           so
           ;
           which
           is
           certainly
           doing
           somewhat
           though
           all
           be
           not
           agreed
           what
           that
           part
           is
           .
           Therefore
           they
           are
           in
           the
           mean
           time
           to
           be
           esteemed
           within
           the
           object
           of
           omnipotency
           ,
           or
           to
           be
           of
           the
           things
           which
           God
           can
           do
           ,
           viz.
           as
           the
           first
           cause
           virtually
           including
           the
           power
           of
           the
           second
           .
        
         
           But
           more
           strictly
           ;
           all
           impossibility
           is
           either
           natural
           and
           absolute
           ,
           or
           moral
           and
           conditional
           .
           
           What
           is
           absolutely
           or
           naturally
           impossible
           ,
           or
           repugnant
           in
           it self
           ,
           is
           not
           properly
           
             any
             thing
          
           .
           Whatsoever
           
             simple
             being
          
           not
           yet
           existent
           we
           can
           form
           any
           conception
           of
           is
           producible
           ,
           and
           so
           within
           the
           compass
           of
           omnipotency
           ;
           for
           there
           is
           no
           repugnancy
           in
           simplicity
           .
           That
           wherein
           therefore
           we
           place
           natural
           impossibility
           ,
           is
           the
           inconsistency
           of
           being
           
             this
             thing
          
           ,
           whose
           notion
           is
           such
           ,
           and
           
             another
             wholly
             and
             entirely
          
           ;
           whose
           notion
           is
           divers
           ,
           at
           the
           same
           time
           (
           that
           which
           ,
           more
           barbarously
           than
           insignificantly
           ,
           hath
           been
           wont
           to
           be
           called
           incompossibility
           )
           But
           surely
           all
           things
           are
           properly
           enough
           said
           to
           be
           naturally
           possible
           to
           God
           ,
           while
           all
           
             simple
             beings
          
           are
           producible
           by
           him
           ,
           of
           which
           any
           notion
           can
           be
           formed
           ;
           yea
           and
           compounded
           so
           as
           by
           their
           composition
           to
           result
           into
           a
           third
           thing
           .
           So
           that
           it
           is
           not
           an
           exception
           to
           say
           that
           it
           is
           naturally
           impossible
           this
           thing
           should
           be
           another
           thing
           ,
           and
           yet
           be
           wholly
           it self
           still
           at
           once
           ,
           that
           it
           should
           be
           and
           not
           be
           ,
           or
           be
           without
           it self
           .
           There
           is
           not
           within
           the
           compass
           of
           actual
           or
           conceivable
           being
           ,
           such
           a
           thing
           .
           Nor
           is
           it
           reasonable
           to
           except
           
             such
             actions
          
           as
           are
           naturally
           possible
           to
           other
           Agents
           ,
           but
           not
           to
           him
           ;
           As
           to
           walk
           ,
           for
           instance
           ,
           or
           the
           like
           .
           Inasmuch
           as
           ,
           though
           the
           excellency
           of
           his
           nature
           permits
           not
           they
           should
           be
           done
           by
           him
           ;
           yet
           since
           their
           power
           of
           doing
           them
           proceeds
           wholly
           from
           him
           ,
           he
           hath
           it
           virtually
           and
           eminently
           in
           himself
           .
           As
           was
           formerly
           said
           of
           the
           infiniteness
           of
           his
           Being
           .
           And
           for
           
             moral
             impossibility
          
           ,
           as
           
             to
             lye
             ,
             to
          
           
           
             do
             an
             unjust
             act
          
           ;
           That
           God
           never
           does
           them
           proceeds
           not
           from
           
             want
             of
             power
          
           ,
           but
           
             an
             eternal
             aversion
             of
             will.
          
           It
           cannot
           be
           said
           he
           is
           not
           able
           to
           do
           such
           a
           thing
           ,
           
             if
             he
             would
          
           ,
           but
           so
           is
           
             his
             will
          
           quallified
           and
           conditioned
           ,
           by
           its
           own
           unchangeable
           rectitude
           ,
           that
           he
           most
           certainly
           
             never
             will
          
           ,
           or
           such
           things
           as
           are
           in
           themselves
           evil
           are
           never
           done
           by
           him
           ,
           not
           through
           the
           defect
           of
           natural
           power
           ,
           but
           from
           the
           permanent
           stability
           and
           fulness
           of
           all
           moral
           perfection
           .
           And
           it
           is
           not
           without
           the
           compass
           of
           
             absolute
             omnipotency
          
           to
           do
           what
           is
           but
           
             conditionally
             impossible
          
           .
           The
           absence
           of
           which
           restrictive
           condition
           ,
           would
           rather
           bespeak
           impotency
           and
           imperfection
           than
           omnipotency
           .
           Therefore
           the
           object
           of
           omnipotence
           is
           
             simply
             all
             things
          
           .
           Why
           not
           of
           omniscience
           as
           well
           ?
           It
           may
           be
           said
           [
           all
           things
           ]
           as
           it
           signifies
           the
           object
           of
           omniscience
           is
           only
           restrained
           by
           the
           act
           or
           faculty
           ,
           signified
           therewith
           in
           the
           same
           word
           ,
           so
           as
           to
           denote
           the
           
             formal
             object
          
           of
           that
           faculty
           or
           act
           ,
           viz.
           all
           
             knowable
             things
          
           .
           But
           surely
           that
           act
           must
           suppose
           some
           Agent
           ,
           whereto
           that
           knowable
           hath
           reference
           .
           Knowable
           ?
           to
           whom
           ?
           to
           others
           ,
           or
           to
           God
           himself
           ?
           If
           we
           say
           the
           former
           ,
           it
           is
           indeed
           a
           great
           honour
           we
           put
           upon
           God
           ,
           to
           say
           he
           can
           know
           as
           much
           as
           others
           :
           if
           the
           latter
           ,
           we
           speak
           absurdly
           ,
           and
           only
           say
           he
           can
           know
           all
           that
           he
           can
           know
           .
           It
           were
           fairer
           to
           deny
           omniscience
           than
           so
           interpret
           it
           .
        
         
           But
           if
           it
           be
           denied
           ,
           what
           shall
           the
           pretence
           be
           ?
           why
           ,
           that
           it
           implies
           a
           contradiction
           future
           
           contingents
           should
           be
           certainly
           known
           :
           
           For
           they
           
             are
             uncertain
          
           ,
           and
           nothing
           can
           be
           otherwise
           truly
           known
           than
           
             as
             it
             is
          
           .
        
         
           And
           it
           must
           be
           acknowledged
           that
           to
           whom
           any
           thing
           is
           uncertain
           ,
           it
           is
           a
           contradiction
           that
           
             to
             him
          
           it
           should
           be
           certainly
           known
           .
           But
           that
           such
           things
           are
           uncertain
           to
           God
           needs
           other
           proof
           than
           I
           have
           met
           with
           ,
           in
           what
           follows
           in
           that
           cited
           Author
           or
           elsewhere
           .
           All
           which
           will
           amount
           to
           no
           more
           than
           this
           ,
           that
           such
           things
           as
           we
           cannot
           
             tell
             how
          
           God
           knows
           them
           ,
           must
           needs
           be
           unknown
           to
           him
           .
           But
           since
           we
           are
           sure
           many
           such
           things
           have
           been
           certainly
           foretold
           by
           God
           (
           and
           ,
           of
           them
           ,
           such
           as
           ,
           we
           may
           be
           also
           sure
           ,
           he
           never
           intended
           to
           effect
           )
           we
           have
           reason
           enough
           to
           be
           confident
           that
           such
           things
           are
           not
           unknowable
           to
           him
           .
           And
           for
           the
           manner
           of
           his
           knowing
           them
           ,
           it
           is
           better
           to
           profess
           ignorance
           about
           it
           ,
           than
           attempt
           the
           explication
           thereof
           ,
           either
           unintelligibly
           ,
           as
           some
           have
           ,
           to
           no
           purpose
           ,
           or
           dangerously
           and
           impiously
           ,
           as
           others
           have
           adventured
           to
           do
           ,
           to
           very
           bad
           purpose
           .
           And
           it
           well
           becomes
           us
           to
           suppose
           an
           infinite
           understanding
           may
           have
           ways
           of
           knowing
           things
           which
           we
           know
           nothing
           of
           .
           To
           my
           apprehension
           ,
           that
           last
           mentioned
           Author
           doth
           ,
           with
           ill
           success
           ,
           attempt
           
           an
           explication
           of
           Gods
           manner
           of
           knowing
           this
           sort
           of
           things
           ,
           by
           the
           far
           less
           intelligible
           notion
           ,
           of
           the
           indivisibility
           of
           eternity
           ,
           comprehending
           (
           as
           he
           says
           )
           all
           the
           parts
           of
           time
           ,
           not
           successively
           ,
           but
           together
           .
           And
           though
           he
           truly
           say
           that
           the
           Scotists
           way
           of
           expressing
           how
           future
           contingents
           are
           present
           to
           God
           ,
           
             i.
             e.
          
           according
           to
           their
           
             objective
             and
             intentional
             being
          
           ,
           only
           ,
           affords
           us
           no
           account
           why
           God
           knows
           them
           ,
           for
           which
           cause
           he
           rejects
           it
           ;
           and
           follows
           that
           of
           the
           Thomists
           ,
           who
           will
           have
           them
           to
           be
           present
           according
           to
           their
           
             real
             and
             actual
             existence
          
           .
           I
           should
           yet
           prefer
           the
           deficiency
           of
           the
           former
           way
           ,
           before
           the
           contradictiousness
           and
           repugnancy
           of
           the
           latter
           ;
           and
           conceive
           those
           words
           in
           the
           Divine
           
           Dialogues
           ,
           as
           good
           an
           explication
           of
           the
           manner
           of
           his
           knowledge
           ,
           as
           the
           case
           can
           admit
           ,
           (
           which
           yet
           is
           but
           the
           Scotists
           sense
           )
           
             That
             the
             whole
             evolution
             of
             times
             and
             ages
             ,
             is
             so
             collectedly
             ,
             and
             presentifickly
             represented
             to
             God
             ,
             at
             once
             ,
             
               as
               if
            
             all
             things
             and
             actions
             which
             ever
             were
             ,
             are
             ,
             or
             shall
             be
             ,
             were
             at
             this
             very
             instant
             ,
             and
             so
             always
             really
             present
             and
             existent
             before
             him
             .
             Which
             is
             no
             wonder
             ,
             the
             animadversion
             and
             intellectual
             comprehension
             of
             God
             ,
             being
             absolutely
             infinite
             ,
             according
             to
             the
             truth
             of
             his
             Idea
             :
             I
             do
             therefore
             think
             that
             a
             sober
             resolution
             in
             
             this
             matter
             ,
             That
             it
             seems
             more
             safe
             ,
             to
             allow
             this
             priviledge
             to
             the
             infinite
             understanding
             of
             God
             ,
             than
             to
             venture
             at
             all
             to
             circumscribe
             his
             omniscience
             :
             For
             though
             it
             
             may
             safely
             be
             said
             ,
             that
             he
             knows
             not
             any
             thing
             that
             really
             implies
             a
             contradiction
             to
             be
             known
             ;
             yet
             we
             are
             not
             assured
             but
             that
             may
             seem
             a
             contradiction
             to
             us
             ,
             that
             is
             not
             so
             really
             in
             it self
             .
          
        
         
           Only
           ,
           as
           to
           that
           instance
           of
           the
           commensurableness
           of
           the
           diagonial
           line
           of
           a
           Quadrate
           to
           one
           of
           the
           sides
           ;
           whereas
           ,
           though
           there
           are
           great
           difficulties
           on
           both
           sides
           ,
           viz.
           that
           
             these
             are
             commensurable
          
           ,
           and
           
             that
             they
             are
             not
          
           ;
           yet
           any
           mans
           judgment
           would
           rather
           incline
           to
           the
           latter
           as
           the
           easier
           part
           :
           I
           should
           therefore
           also
           think
           it
           more
           safe
           ,
           to
           make
           choice
           of
           that
           ,
           as
           the
           parallel
           of
           the
           present
           difficulty
           .
        
         
           Upon
           the
           whole
           we
           may
           conclude
           that
           the
           knowledge
           of
           God
           is
           
             every
             way
             perfect
          
           ;
           and
           being
           so
           ,
           extends
           to
           all
           our
           concernments
           .
           And
           that
           nothing
           remains
           ,
           
             upon
             that
             account
          
           to
           make
           us
           decline
           applying
           our selves
           to
           Religious
           converses
           with
           him
           ;
           or
           deny
           him
           the
           honour
           and
           entertainment
           of
           a
           Temple
           .
           For
           which
           we
           shall
           yet
           see
           further
           cause
           ,
           when
           we
           consider
           next
           ,
           
             That
             his
             power
             is
             also
             omnipotence
             .
          
           Which
           (
           though
           the
           discourse
           of
           it
           
           have
           been
           occasionally
           somewhat
           mingled
           with
           that
           of
           the
           last
           )
           might
           be
           directly
           spoken
           of
           for
           the
           fuller
           eviction
           of
           that
           his
           conversableness
           with
           men
           which
           Religion
           and
           a
           Temple
           do
           suppose
           .
           Nor
           indeed
           is
           it
           enough
           that
           he
           knows
           our
           concernments
           ,
           except
           he
           can
           also
           provide
           effectually
           about
           them
           ,
           and
           dispose
           of
           them
           to
           our
           advantage
           .
           And
           we
           cannot
           doubt
           ,
           but
           he
           ,
           who
           could
           create
           us
           ,
           
           and
           such
           a
           world
           as
           this
           ,
           can
           do
           so
           ,
           even
           though
           he
           were
           supposed
           not
           omnipotent
           .
           But
           even
           that
           ,
           it self
           ,
           seems
           a
           very
           unreasonable
           supposition
           ;
           that
           less
           than
           infinite
           power
           should
           suffice
           to
           the
           creation
           of
           any
           thing
           .
           For
           however
           liable
           it
           may
           be
           to
           controversie
           ,
           what
           a
           
             second
             cause
          
           might
           do
           herein
           ;
           being
           assisted
           by
           the
           infinite
           power
           of
           the
           first
           :
           It
           seems
           altogether
           unimaginable
           ,
           to
           us
           ,
           how
           ,
           though
           the
           power
           of
           all
           men
           were
           not
           in
           one
           (
           which
           we
           will
           easily
           suppose
           to
           be
           a
           very
           vast
           power
           )
           it
           could
           ,
           alone
           ,
           be
           sufficient
           to
           make
           the
           minutest
           atom
           arise
           into
           being
           out
           of
           nothing
           .
           And
           that
           all
           the
           matter
           of
           the
           universe
           hath
           been
           so
           produc'd
           out
           of
           nothing
           ,
           it
           will
           be
           no
           great
           presumption
           to
           suppose
           already
           fully
           proved
           ;
           in
           that
           ,
           though
           any
           such
           thing
           as
           necessary
           matter
           were
           admitted
           ,
           yet
           its
           essential
           unalterableness
           would
           render
           it
           impossible
           it
           should
           be
           the
           matter
           of
           the
           universe
           .
           Therefore
           when
           we
           cannot
           devise
           what
           finite
           power
           can
           ever
           suffice
           (
           suppose
           we
           it
           never
           so
           much
           increased
           ,
           but
           still
           finite
           )
           to
           the
           doing
           of
           that
           which
           we
           are
           sure
           is
           done
           ,
           what
           is
           left
           us
           to
           suppose
           ,
           but
           that
           the
           power
           which
           did
           it
           is
           simply
           infinite
           :
           much
           more
           when
           we
           consider
           ,
           not
           only
           that
           something
           actually
           is
           produced
           out
           of
           nothing
           ,
           but
           do
           also
           seriously
           contemplate
           the
           nature
           of
           the
           production
           .
           Which
           carries
           so
           much
           of
           amazing
           wonder
           in
           it
           every
           where
           ,
           that
           even
           the
           least
           and
           most
           minute
           things
           might
           serve
           for
           sufficient
           instances
           of
           the
           unlimited
           greatness
           of
           that
           power
           which
           made
           them
           .
           As
           would
           be
           seen
           ;
           
           if
           we
           did
           industriously
           set
           our selves
           to
           compare
           the
           effects
           of
           Divine
           Power
           with
           those
           of
           humane
           art
           and
           skill
           .
           As
           is
           the
           ingenious
           and
           pious
           observation
           of
           the
           most
           worthy
           Mr.
           Hooke
           ,
           who
           upon
           his
           viewing
           with
           his
           Microscope
           
           the
           point
           of
           a
           small
           and
           very
           sharp
           needle
           (
           than
           which
           we
           cannot
           conceive
           a
           smaller
           thing
           laboured
           by
           the
           hand
           of
           man
           )
           takes
           notice
           of
           sundry
           sorts
           of
           natural
           things
           ,
           
             That
             have
             points
             many
             thousand
             times
             sharper
             :
             those
             of
             the
             hairs
             of
             insects
             ,
             
               &c.
               
               That
            
             appearing
             broad
             ,
             irregular
             and
             uneven
             ,
             having
             marks
             upon
             it
             ,
             of
             the
             rudeness
             and
             bungling
             of
             art
             .
             So
             unaccurate
             (
             saith
             he
             )
             is
             it
             in
             all
             its
             productions
             ,
             even
             in
             those
             that
             seem
             most
             neat
             ,
             that
             ,
             if
             examined
             truly
             with
             an
             organ
             more
             acute
             than
             that
             by
             which
             they
             were
             made
             ,
             the
             more
             we
             see
             of
             their
             shape
             the
             less
             appearance
             will
             there
             be
             of
             their
             beauty
             ;
             Whereas
             in
             the
             works
             of
             Nature
             the
             deepe●
             discoveries
             shew
             us
             the
             greatest
             excellencies
             .
             An
             evident
             Argument
             that
             he
             that
             was
             the
             Author
             of
             these
             things
             was
             no
             other
             than
             omnipotent
             ,
             being
             able
             to
             include
             as
             great
             a
             variety
             of
             parts
             in
             the
             yet
             smallest
             discernable
             point
             ,
             as
             in
             the
             vaster
             bodies
             (
             which
             comparatively
             are
             called
             also
             points
             )
             such
             as
             the
             Earth
             ,
             Sun
             ,
             or
             Planets
             .
          
           And
           I
           may
           add
           ,
           when
           those
           appear
           but
           points
           ,
           in
           comparison
           of
           his
           so
           much
           vaster
           work
           ,
           how
           plainly
           doth
           that
           also
           argue
           to
           us
           the
           same
           thing
           ?
        
         
           And
           let
           us
           strictly
           consider
           the
           matter
           .
           Omnipotency
           as
           hath
           been
           said
           imports
           a
           power
           
           of
           doing
           all
           
             things
             possible
             to
             be
             done
          
           ,
           or
           indeed
           ,
           
             simply
             all
             things
          
           ;
           unto
           which
           passive
           power
           ,
           an
           active
           one
           must
           necessarily
           correspond
           .
           That
           is
           ,
           there
           is
           nothing
           in
           it self
           possible
           to
           be
           done
           ,
           but
           it
           is
           also
           possible
           to
           some
           one
           or
           other
           to
           do
           it
           .
           If
           we
           should
           therefore
           suppose
           God
           not
           omnipotent
           ,
           it
           would
           follow
           some
           one
           or
           other
           were
           able
           to
           do
           more
           than
           God.
           For
           though
           possibility
           do
           import
           a
           non-repugnancy
           in
           the
           thing
           to
           be
           done
           ;
           yet
           it
           also
           connotes
           an
           ability
           in
           some
           Agent
           to
           do
           it
           .
           Wherefore
           there
           is
           nothing
           possible
           which
           some
           Agent
           cannot
           do
           .
           And
           if
           so
           ,
           that
           Agent
           must
           either
           be
           God
           or
           some
           other
           .
           
             To
             say
             it
             is
             God
          
           ,
           is
           what
           we
           intend
           .
           That
           is
           ,
           there
           is
           nothing
           possible
           which
           God
           cannot
           do
           .
           Or
           he
           can
           do
           all
           things
           .
           
             But
             to
             say
             it
             is
             some
             other
             and
             not
             God
             ,
          
           were
           to
           open
           the
           door
           to
           the
           above-mentioned
           horrid
           consequence
           ;
           which
           no
           one
           that
           acknowledges
           a
           God
           (
           and
           we
           are
           not
           now
           discoursing
           with
           them
           who
           simply
           deny
           his
           Being
           )
           would
           not
           both
           blush
           and
           tremble
           to
           avow
           .
        
         
           Some
           indeed
           have
           so
           over-done
           the
           business
           here
           as
           to
           deny
           any
           
             intrinsecal
             possibility
          
           of
           any
           thing
           ,
           and
           say
           that
           things
           are
           only
           said
           to
           be
           possible
           because
           God
           can
           do
           them
           ;
           which
           is
           the
           same
           thing
           as
           thus
           to
           explain
           Gods
           omnipotency
           ,
           
             i.
             e.
          
           that
           he
           can
           do
           all
           things
           which
           he
           can
           do
           .
           And
           makes
           a
           Chimaera
           no
           more
           impossible
           in
           it self
           to
           be
           produced
           than
           a
           not
           yet
           existent
           man.
           And
           the
           reason
           of
           the
           denial
           is
           that
           what
           is
           
             only
             possible
          
           is
           nothing
           ;
           and
           
           therefore
           can
           have
           nothing
           intrinsecal
           to
           it
           .
           As
           if
           it
           were
           not
           sufficient
           to
           the
           intrinsecal
           possibility
           of
           a
           thing
           ,
           that
           its
           Idea
           have
           no
           repugnancy
           in
           it
           .
           Yet
           
             entire
             and
             full
             possibility
          
           connotes
           a
           reference
           to
           the
           productive
           power
           of
           an
           Agent
           ;
           so
           that
           it
           is
           equally
           absurd
           to
           say
           that
           things
           are
           
             only
             possible
          
           ,
           because
           there
           is
           no
           repugnancy
           in
           their
           Idea's
           ,
           as
           it
           is
           to
           say
           they
           are
           
             only
             possible
          
           because
           some
           Agent
           can
           do
           them
           .
           Inasmuch
           as
           the
           entire
           possibility
           of
           their
           existence
           imports
           both
           ,
           
             that
             there
             is
             no
             repugnancy
             in
             their
             Idea's
          
           (
           which
           if
           there
           be
           ,
           they
           are
           every
           way
           nothing
           ,
           as
           hath
           been
           said
           before
           )
           and
           also
           ,
           
             that
             there
             is
             a
             sufficient
             power
             to
             produce
             them
             .
          
           Therefore
           ,
           whereas
           we
           might
           believe
           him
           sufficient
           every
           way
           
             for
             us
          
           ,
           though
           we
           did
           not
           believe
           him
           
             simply
             omnipotent
          
           ;
           how
           much
           more
           fully
           are
           we
           assured
           when
           we
           consider
           that
           he
           is
           ?
           Whereof
           also
           no
           place
           of
           doubt
           can
           remain
           ,
           this
           being
           a
           most
           unquestionable
           perfection
           ,
           necessarily
           included
           ,
           in
           the
           notion
           of
           an
           absolutely
           perfect
           Being
           .
           But
           here
           we
           need
           not
           further
           insist
           ,
           having
           no
           peculiar
           adversary
           
             (
             in
             this
             matter
             singly
          
           )
           to
           contend
           with
           ,
           (
           as
           indeed
           he
           would
           have
           had
           an
           hard
           province
           who
           should
           have
           undertaken
           to
           contend
           against
           omnipotency
           .
           )
        
         
           And
           now
           joyn
           herewith
           again
           the
           
             boundlessness
             of
             his
             goodness
          
           ;
           which
           upon
           the
           same
           ground
           of
           his
           absolute
           perfection
           ,
           must
           be
           infinite
           also
           ,
           (
           and
           which
           it
           is
           of
           equal
           concernment
           to
           us
           to
           consider
           ,
           that
           we
           may
           understand
           he
           not
           only
           can
           effectually
           provide
           about
           
           our
           concernments
           ,
           but
           is
           most
           graciously
           inclined
           so
           to
           do
           .
           )
           And
           then
           what
           rational
           inducement
           is
           wanting
           to
           Religion
           and
           the
           Dedication
           of
           a
           Temple
           ?
           If
           we
           consider
           the
           joynt
           encouragement
           that
           arises
           from
           so
           unlimited
           power
           and
           goodness
           ?
           or
           what
           man
           would
           not
           become
           entirely
           devoted
           to
           him
           ,
           who
           ,
           by
           the
           one
           of
           these
           ,
           we
           are
           assured
           ,
           
             can
             do
             all
             things
          
           ,
           and
           by
           the
           other
           ,
           
             will
             do
             what
             is
             best
          
           .
           †
        
         
           Nor
           therefore
           is
           there
           any
           thing
           immediately
           needful
           to
           our
           present
           purpose
           ,
           
             the
             eviction
             of
             Gods
             conversableness
             with
             men
             ,
          
           more
           than
           hath
           been
           already
           said
           .
           That
           is
           ,
           there
           is
           nothing
           else
           to
           be
           thought
           on
           ,
           that
           hath
           any
           nearer
           influence
           thereon
           .
           The
           things
           that
           can
           be
           supposed
           to
           have
           such
           influence
           being
           none
           else
           than
           his
           
             Power
             ,
             Knowledge
             and
             Goodness
          
           ,
           which
           have
           been
           particularly
           evinced
           from
           the
           Creation
           of
           the
           world
           ,
           both
           to
           have
           been
           in
           some
           former
           subject
           ,
           and
           to
           have
           all
           originally
           met
           in
           a
           necessary
           being
           ,
           that
           alone
           could
           be
           the
           Creator
           of
           it
           .
           Which
           necessary
           Being
           ,
           
             as
             it
             is
             such
          
           ,
           appearing
           ,
           also
           ,
           to
           be
           infinite
           and
           absolutely
           perfect
           ;
           the
           influence
           of
           these
           cannot
           but
           the
           more
           abundantly
           appear
           to
           be
           such
           as
           can
           and
           may
           most
           sufficiently
           and
           fully
           correspond
           both
           in
           general
           to
           the
           several
           exigencies
           of
           
             all
             creatures
          
           ,
           and
           more
           especially
           to
           all
           the
           real
           necessities
           and
           reasonable
           desires
           of
           man.
           So
           that
           our
           main
           purpose
           seems
           already
           gained
           .
        
         
           Yet
           because
           it
           may
           be
           grateful
           when
           we
           are
           perswaded
           that
           things
           are
           so
           ,
           to
           fortifie
           (
           as
           
           much
           as
           we
           can
           )
           that
           perswasion
           .
           And
           because
           our
           perswasion
           concerning
           these
           attributes
           of
           God
           will
           be
           still
           liable
           to
           assault
           unless
           we
           acknowledge
           him
           
             every
             where
             present
          
           .
           Nor
           can
           it
           well
           be
           conceivable
           ,
           otherwise
           ,
           how
           the
           influence
           of
           his
           knowledge
           ,
           power
           ,
           and
           goodness
           can
           be
           so
           universal
           ,
           as
           will
           be
           thought
           necessary
           to
           infer
           an
           universal
           obligation
           to
           Religion
           .
           It
           will
           be
           therefore
           requisite
           to
           add
           somewhat
           concerning
           his
           Omnipresence
           ,
           or
           ,
           because
           some
           that
           love
           to
           be
           very
           strictly
           critical
           will
           be
           apt
           to
           think
           that
           term
           restrictive
           of
           his
           presence
           to
           the
           universe
           (
           as
           supposing
           to
           
             be
             present
          
           is
           relative
           to
           somewhat
           ,
           one
           may
           be
           said
           present
           unto
           ,
           whereas
           they
           will
           say
           without
           the
           universe
           is
           nothing
           )
           we
           will
           rather
           chuse
           it
           to
           call
           it
           immensity
           .
           For
           though
           it
           would
           sufficiently
           answer
           our
           purpose
           that
           his
           presence
           be
           universal
           to
           all
           his
           creatures
           ;
           yet
           even
           this
           is
           to
           be
           proved
           by
           such
           arguments
           as
           will
           conclude
           him
           
             simply
             immense
          
           .
           Which
           therefore
           wil
           with
           the
           greater
           advantage
           infer
           the
           thing
           we
           intend
           .
        
         
           This
           part
           of
           Divine
           perfection
           we
           will
           acknowledge
           to
           have
           been
           impugned
           by
           some
           that
           have
           professed
           much
           devotedness
           to
           a
           Deity
           and
           Religion
           ;
           we
           will
           therefore
           charitably
           suppose
           that
           opposition
           to
           have
           been
           joyned
           with
           inadvertency
           of
           the
           ill
           tendency
           of
           it
           ,
           that
           is
           ,
           how
           unwarrantably
           it
           would
           maim
           the
           notion
           of
           the
           former
           and
           shake
           the
           foundations
           of
           the
           latter
           .
           Nor
           therefore
           ought
           that
           charity
           to
           be
           any
           allay
           to
           a
           just
           zeal
           for
           so
           great
           concerns
           .
        
         
         
           It
           seems
           then
           ,
           first
           ,
           manifestly
           repugnant
           to
           the
           notion
           of
           an
           infinitely
           perfect
           Being
           to
           suppose
           it
           less
           than
           
             simply
             immense
          
           .
           For
           ,
           upon
           that
           supposition
           ,
           it
           must
           either
           be
           limited
           to
           some
           certain
           place
           ,
           or
           excluded
           out
           of
           all
           .
           The
           The
           latter
           of
           these
           would
           be
           most
           openly
           to
           deny
           it
           ;
           as
           hath
           ,
           with
           irrefragable
           evidence
           ,
           been
           abundantly
           manifested
           by
           the
           most
           learned
           Dr.
           More
           ;
           whereto
           it
           would
           be
           needless
           
           and
           vain
           to
           attempt
           to
           add
           any
           thing
           .
           Nor
           is
           that
           the
           thing
           pretended
           to
           by
           the
           sort
           of
           persons
           I
           now
           chiefly
           intend
           .
        
         
           And
           for
           the
           former
           ,
           I
           would
           enquire
           ;
           Is
           amplitude
           of
           essence
           no
           perfection
           ?
           or
           were
           the
           confining
           of
           this
           Being
           to
           the
           
             very
             minutest
             space
             we
             can
             imagine
             ,
          
           no
           detraction
           from
           the
           perfection
           of
           it
           ?
           what
           if
           the
           amplitude
           of
           that
           glorious
           and
           ever-blessed
           Essence
           were
           said
           to
           be
           only
           of
           that
           extent
           (
           may
           it
           be
           spoken
           with
           all
           reverence
           ,
           and
           resentment
           of
           the
           unhappy
           necessity
           we
           have
           of
           making
           so
           mean
           a
           supposition
           )
           as
           to
           have
           been
           confined
           unto
           that
           one
           Temple
           to
           which
           of
           old
           he
           chose
           to
           confine
           his
           more
           solemn
           Worship
           ;
           that
           he
           could
           be
           essentially
           present
           only
           here
           at
           once
           and
           no
           where
           else
           ,
           were
           this
           no
           detraction
           ?
           They
           that
           think
           him
           only
           to
           replenish
           and
           be
           present
           by
           his
           essence
           in
           the
           highest
           heaven
           (
           as
           some
           are
           wont
           to
           speak
           )
           would
           they
           not
           confess
           it
           were
           a
           meaner
           and
           much
           lower
           thought
           to
           suppose
           that
           presence
           circumscribed
           within
           the
           so
           unconceivably
           narrower
           limits
           ,
           as
           the
           walls
           of
           an
           house
           ?
           If
           they
           would
           pretend
           
           to
           ascribe
           to
           him
           
             some
             perfection
             beyond
             this
          
           ;
           by
           supposing
           his
           essential
           presence
           commensurable
           to
           the
           vaster
           territory
           of
           the
           highest
           heavens
           ,
           even
           by
           the
           same
           supposition
           should
           they
           deny
           to
           him
           greater
           perfection
           than
           they
           ascribe
           .
           For
           the
           perfection
           which
           in
           this
           kind
           they
           should
           ascribe
           were
           finite
           only
           ,
           but
           that
           which
           they
           should
           deny
           were
           infinite
           .
        
         
           Again
           ,
           they
           will
           however
           acknowledge
           omnipotency
           a
           perfection
           included
           in
           the
           notion
           of
           an
           absolutely
           perfect
           Being
           ;
           therefore
           they
           will
           grant
           ,
           he
           can
           create
           another
           world
           (
           for
           they
           do
           not
           pretend
           to
           believe
           this
           infinite
           ;
           and
           if
           they
           did
           ,
           by
           their
           supposition
           ,
           they
           should
           give
           away
           their
           cause
           )
           at
           any
           the
           greatest
           distance
           we
           can
           conceive
           from
           this
           :
           therefore
           so
           far
           his
           power
           can
           extend
           it self
           .
           But
           what
           ,
           his
           power
           without
           his
           being
           ?
           what
           then
           is
           his
           power
           ?
           something
           ,
           or
           nothing
           ?
           nothing
           can
           do
           nothing
           ;
           therefore
           not
           make
           a
           world
           .
           It
           is
           then
           some
           Being
           ,
           and
           whose
           Being
           is
           it
           but
           his
           own
           ?
           Is
           it
           a
           created
           Being
           ?
           That
           is
           to
           suppose
           him
           first
           impotent
           ,
           and
           then
           to
           have
           created
           omnipoteecy
           ,
           when
           he
           could
           do
           nothing
           .
           Whence
           by
           the
           way
           ,
           we
           may
           see
           to
           how
           little
           purpose
           that
           distinction
           can
           be
           applyed
           in
           the
           present
           case
           of
           essential
           and
           virtual
           contact
           ,
           where
           the
           essence
           and
           virtue
           cannot
           but
           be
           the
           same
           .
        
         
           But
           shall
           it
           be
           said
           ,
           he
           must
           in
           order
           to
           the
           creating
           such
           another
           world
           ,
           locally
           move
           thither
           where
           he
           designs
           it
           ?
           I
           ask
           then
           ,
           but
           can
           he
           not
           
             at
             the
             same
             time
          
           create
           thousands
           of
           
           worlds
           at
           any
           distance
           from
           this
           round
           about
           it
           ?
           No
           man
           can
           imagine
           this
           to
           be
           impossible
           to
           him
           that
           can
           do
           all
           things
           .
           Wherefore
           of
           such
           extent
           is
           his
           power
           and
           consequently
           his
           Being
           .
        
         
           Will
           they
           therefore
           say
           he
           can
           immensly
           if
           he
           please
           diffuse
           his
           Being
           but
           he
           voluntarily
           contracts
           it
           ;
           'T
           is
           answered
           that
           is
           altogether
           impossible
           to
           a
           Being
           that
           is
           whatsoever
           it
           is
           by
           a
           simple
           and
           absolute
           necessity
           :
           for
           whatsoever
           it
           is
           necessarily
           it
           is
           unalterably
           and
           eternally
           ,
           or
           is
           
             pure
             act
          
           and
           in
           a
           possibility
           to
           be
           nothing
           which
           it
           already
           is
           not
           .
           Therefore
           since
           God
           can
           every
           where
           exert
           his
           power
           ,
           he
           is
           necessarily
           ,
           already
           ,
           every
           where
           .
           And
           hence
           Gods
           immensity
           is
           the
           true
           reason
           of
           his
           immobility
           ;
           there
           being
           no
           imaginable
           space
           which
           he
           doth
           not
           necessarily
           replenish
           .
        
         
           Whence
           also
           the
           supposition
           of
           his
           being
           so
           confined
           (
           as
           was
           said
           )
           is
           immediately
           repugnant
           to
           the
           notion
           of
           a
           
             necessary
             Being
          
           ,
           as
           well
           as
           of
           an
           
             absolutely
             perfect
          
           ,
           which
           hath
           been
           argued
           from
           it
           .
        
         
           We
           might
           moreover
           add
           that
           ,
           upon
           the
           same
           supposition
           ,
           God
           might
           truly
           be
           said
           to
           have
           made
           a
           creature
           greater
           than
           himself
           (
           for
           such
           this
           universe
           apparently
           were
           )
           and
           that
           he
           can
           make
           one
           (
           as
           they
           must
           confess
           who
           deny
           him
           not
           to
           be
           omnipotent
           )
           most
           unconceivably
           greater
           .
        
         
           Nothing
           therefore
           seems
           more
           manifest
           than
           that
           God
           is
           immense
           ;
           or
           (
           as
           we
           may
           express
           it
           )
           
             extrinsecally
             infinite
          
           ,
           with
           respect
           to
           place
           ;
           
           as
           well
           as
           intrinsecally
           ,
           in
           respect
           to
           the
           plenitude
           of
           his
           being
           and
           perfection
           .
           Only
           it
           may
           be
           requisite
           to
           consider
           ,
           briefly
           ,
           what
           is
           said
           against
           it
           ,
           by
           the
           otherwise
           minded
           ,
           
           that
           pretend
           not
           to
           deny
           his
           infinity
           in
           that
           other
           sense
           .
           Wherein
           that
           this
           discourse
           swell
           not
           beyond
           just
           bounds
           ,
           their
           strength
           ,
           viz.
           of
           argument
           (
           for
           it
           will
           not
           be
           so
           seasonable
           here
           to
           discuss
           with
           them
           the
           Texts
           of
           Scripture
           wont
           to
           be
           insisted
           on
           in
           this
           matter
           )
           shall
           be
           viewed
           as
           it
           is
           collected
           and
           gathered
           up
           in
           one
           of
           them
           .
           And
           that
           shall
           be
           Curcellaeus
           ,
           
           who
           gives
           it
           ,
           as
           succinctly
           and
           fully
           ,
           as
           any
           I
           have
           met
           with
           of
           that
           sort
           of
           men
           .
        
         
           The
           Doctrine
           it self
           we
           may
           take
           from
           him
           thus
           .
           First
           (
           on
           the
           negative
           part
           by
           way
           of
           denial
           of
           what
           we
           have
           been
           hitherto
           asserting
           )
           he
           says
           ,
           
             The
             foundation
          
           (
           that
           is
           of
           a
           distinction
           of
           
           Maresius's
           to
           which
           he
           is
           replying
           ,
           for
           so
           occasionally
           comes
           in
           the
           discourse
           )
           
             viz.
             the
             infinity
             of
             the
             Divine
             Essence
             ,
             is
             not
             so
             firm
             as
             is
             commonly
             thought
             .
          
        
         
           And
           that
           therefore
           it
           may
           be
           thought
           less
           firm
           ,
           he
           thinks
           fit
           to
           cast
           a
           slur
           upon
           it
           ,
           by
           making
           it
           the
           Doctrine
           of
           the
           Stoicks
           ,
           exprest
           by
           
             Virgil
             ,
             Jovis
             omnia
             plena
          
           (
           as
           if
           it
           must
           needs
           be
           false
           because
           Virgil
           said
           it
           ,
           though
           I
           could
           tell
           ,
           if
           it
           were
           worth
           the
           while
           where
           Virgil
           speaks
           more
           agreeably
           to
           this
           sense
           than
           ours
           ,
           according
           to
           which
           he
           might
           as
           well
           have
           interpreted
           this
           passage
           as
           divers
           Texts
           of
           Scripture
           .
           And
           then
           his
           Authority
           might
           have
           been
           of
           some
           value
           )
           And
           by
           Lucan
           ,
           who
           helps
           
           it
           seems
           to
           disgrace
           and
           spoil
           it
           ,
           
             Jupiter
             est
             quodcunque
             vides
             ,
             quocunque
             moveris
          
           (
           he
           might
           if
           he
           had
           a
           mind
           to
           make
           it
           thought
           Paganish
           ,
           have
           quoted
           a
           good
           many
           more
           ,
           but
           then
           there
           might
           have
           been
           some
           danger
           it
           should
           pass
           for
           a
           
             common
             notion
             )
          
           .
           Next
           he
           quotes
           some
           passages
           of
           Fathers
           that
           import
           dislike
           of
           it
           .
           About
           which
           we
           need
           not
           concern
           our selves
           .
           For
           the
           question
           is
           not
           what
           this
           or
           that
           man
           thought
           .
        
         
           And
           then
           for
           the
           positive
           account
           of
           his
           own
           judgment
           in
           the
           case
           ,
           having
           recited
           divers
           Texts
           out
           of
           the
           Bible
           that
           seemed
           as
           he
           apprehended
           to
           make
           against
           him
           .
           He
           would
           have
           us
           believe
           ,
           that
           these
           all
           speak
           rather
           of
           
             Gods
             providence
             and
             power
             by
             which
             he
             concerns
             himself
             in
             all
             our
             works
             ,
             words
             ,
             and
             thoughts
             ,
             wheresoever
             we
             live
             ,
             than
             of
             the
             absolute
             infinity
             of
             his
             Essence
             .
          
        
         
           And
           afterwards
           ,
           
             That
             God
             is
             by
             his
             Essence
          
           
           
             in
             the
             supreme
             heaven
             ,
             where
             he
             inhabits
             the
             inaccessible
             light
             ,
             but
             thence
             he
             sends
             out
             from
             himself
             a
             spirit
             or
             a
             certain
             force
             ,
             whether
             he
             pleases
             ,
             by
             which
             he
             is
             truly
             present
             and
             works
             there
             .
          
        
         
           But
           proceed
           we
           to
           his
           Reasons
           ,
           which
           he
           saith
           are
           not
           to
           be
           contemned
           .
           We
           shall
           therefore
           
           not
           contemn
           them
           so
           far
           as
           not
           to
           take
           notice
           of
           them
           ;
           which
           trouble
           also
           the
           Reader
           may
           please
           to
           be
           at
           ;
           and
           ,
           afterward
           ,
           do
           ,
           as
           he
           thinks
           fit
           .
        
         
           1.
           
           
             That
             no
             difference
             can
             be
             conceived
             between
             God
             and
             creatures
             ,
             if
             God
             as
             they
             commonly
             speak
             ,
             be
             ,
             wholly
             ,
             in
             every
             point
             ;
             or
             do
             fill
             all
             the
             points
             of
             the
             universe
             with
             his
             whole
             Essence
             .
             For
             so
             whatsoever
             at
             all
             is
             will
             be
             God
             himself
             .
          
        
         
           Answ.
           And
           that
           is
           most
           marvellous
           that
           the
           in-being
           of
           one
           thing
           in
           another
           must
           needs
           take
           away
           all
           their
           difference
           ,
           and
           confound
           them
           each
           with
           other
           :
           which
           sure
           would
           much
           rather
           argue
           them
           distinct
           .
           For
           certainly
           it
           cannot
           ,
           without
           great
           impropriety
           ,
           be
           said
           that
           any
           thing
           is
           in
           it self
           :
           And
           is
           both
           the
           container
           and
           contained
           .
           How
           were
           these
           thoughts
           in
           his
           mind
           ?
           and
           these
           very
           notions
           which
           he
           opposes
           to
           each
           other
           ,
           so
           as
           not
           to
           be
           confounded
           with
           his
           mind
           ,
           and
           consequently
           with
           one
           another
           ?
           So
           that
           it
           's
           a
           great
           wonder
           he
           was
           not
           of
           both
           opinions
           at
           once
           .
           And
           how
           did
           he
           think
           his
           soul
           to
           be
           in
           his
           body
           ,
           which
           ,
           though
           substantially
           united
           with
           it
           (
           and
           that
           is
           somewhat
           more
           ,
           as
           we
           will
           suppose
           he
           knew
           was
           commonly
           held
           ,
           than
           to
           be
           intimately
           present
           )
           was
           not
           yet
           the
           same
           thing
           .
           However
           himself
           acknowledges
           the
           power
           and
           providence
           of
           God
           to
           be
           every
           where
           .
           And
           then
           at
           least
           every
           thing
           must
           it
           seems
           be
           the
           very
           power
           and
           providence
           of
           God.
           But
           he
           thought
           it
           may
           be
           only
           of
           confuting
           the
           words
           of
           Lucan
           ,
           and
           
           chastising
           his
           poetick
           liberty
           .
           And
           if
           he
           would
           have
           been
           at
           the
           pains
           to
           turn
           all
           their
           strains
           and
           raptures
           into
           propositions
           ,
           and
           so
           have
           gravely
           fallen
           to
           confuting
           them
           ,
           he
           might
           perhaps
           have
           found
           as
           proper
           an
           exercise
           for
           his
           Logick
           as
           this
           .
           As
           for
           his
           talk
           
             of
             a
             whole
          
           ,
           whereof
           we
           acknowledge
           
             no
             parts
          
           (
           as
           if
           he
           imagined
           the
           Divine
           Essence
           to
           be
           compounded
           of
           such
           ,
           he
           should
           have
           said
           so
           and
           have
           proved
           it
           )
           't
           is
           an
           absurd
           scheme
           of
           speech
           which
           may
           be
           left
           to
           him
           ,
           and
           them
           that
           use
           it
           to
           make
           their
           best
           of
           .
        
         
           2.
           
           
             No
             Idolatry
             can
             be
             committed
             if
             there
             be
             not
             the
             least
             point
             to
             be
             found
             ,
             that
             is
             not
             wholly
             full
             of
             whole
             God.
             For
             whithersoever
             worship
             shall
             be
             directed
             ,
             it
             shall
             be
             directed
             to
             God
             himself
             ,
             who
             will
             be
             no
             less
             there
             than
             in
             heaven
             .
          
        
         
           Answ.
           This
           proceeds
           upon
           the
           supposition
           that
           the
           former
           would
           be
           granted
           as
           soon
           as
           it
           should
           be
           heard
           ,
           as
           a
           self-evident
           principle
           ,
           
             that
             whatsoever
             is
             in
             another
             is
             that
             in
             which
             it
             is
             .
          
           And
           so
           his
           consequence
           were
           most
           undeniable
           .
           But
           though
           we
           acknowledge
           God
           to
           be
           
             in
             every
             thing
          
           ,
           yet
           so
           to
           worship
           him
           
             in
             any
             thing
          
           ,
           as
           if
           his
           essential
           presence
           were
           confined
           thereto
           ,
           while
           it
           ought
           to
           be
           conceived
           of
           as
           immense
           ,
           this
           is
           Idolatry
           .
           And
           therefore
           they
           who
           so
           conceive
           of
           it
           as
           confin'd
           (
           or
           ty'd
           
             in
             any
             respect
          
           ,
           wherein
           he
           hath
           not
           so
           ty'd
           it
           himself
           )
           are
           concerned
           to
           beware
           of
           running
           upon
           this
           rock
           .
        
         
           3.
           
           
             Nor
             can
             the
             opinion
             of
             Fanaticks
             be
             solidly
             refuted
             ,
             who
             call
             themselves
             spiritual
             ,
             when
          
           
           
             they
             determine
             God
             to
             be
             all
             in
             all
             .
             To
             do
             not
             only
             good
             but
             evil
             things
             ;
             because
             he
             is
             to
             be
             accounted
             to
             be
             essentially
             in
             all
             the
             atoms
             of
             the
             world
             ,
             in
             whole
             ;
             and
             as
             a
             common
             soul
             by
             which
             all
             the
             parts
             of
             the
             universe
             do
             act
             .
          
        
         
           Answ.
           We
           may
           in
           time
           make
           trial
           whether
           they
           can
           be
           refuted
           or
           no
           ;
           or
           whether
           any
           solid
           ground
           will
           be
           left
           for
           it
           .
           At
           this
           time
           it
           will
           suffice
           to
           say
           ,
           that
           though
           he
           be
           present
           every
           where
           as
           a
           
             necessary
             Being
          
           ,
           yet
           he
           acts
           as
           
             a
             free
             cause
          
           .
           And
           according
           as
           his
           wisdom
           ,
           his
           good
           pleasure
           ,
           his
           holiness
           ,
           and
           justice
           do
           guide
           his
           action
           .
        
         
           4.
           
           
             So
             God
             will
             be
             equally
             present
             with
             the
             wicked
             and
             with
             the
             holy
             and
             godly
             ,
             with
             the
             damned
             in
             Hell
             and
             Devils
             ,
             as
             with
             the
             blessed
             in
             Heaven
             or
             Christ
             himself
             .
          
        
         
           Answ.
           So
           he
           will
           in
           respect
           of
           his
           
             essential
             presence
          
           .
           How
           he
           is
           otherwise
           (
           distinguishingly
           enough
           )
           present
           in
           his
           Temple
           ,
           we
           shall
           have
           occasion
           hereafter
           to
           shew
           .
        
         
           5.
           
           
             That
             I
             say
             not
             how
             shameful
             it
             is
             to
             think
             that
             the
             most
             pure
             and
             holy
             God
             should
             be
             as
             much
             in
             the
             most
             nasty
             places
             as
             in
             heaven
             ,
          
           &c.
           
           (
           I
           forbear
           to
           recite
           the
           rest
           of
           this
           uncleanly
           argument
           ,
           which
           is
           strong
           in
           nothing
           but
           ill
           savour
           .
           )
           But
           for
        
         
           Answ.
           How
           strange
           a
           notion
           was
           this
           of
           Holiness
           ,
           by
           which
           it
           is
           set
           in
           opposition
           to
           corporal
           filthiness
           !
           As
           if
           an
           holy
           man
           should
           lose
           ,
           or
           very
           much
           blemish
           his
           sanctity
           ,
           by
           a
           casual
           fall
           into
           a
           puddle
           .
           Indeed
           if
           sense
           must
           give
           us
           measures
           of
           God
           ,
           and
           every
           thing
           must
           be
           
           reckoned
           an
           essence
           to
           him
           that
           is
           so
           to
           it
           ;
           we
           shall
           soon
           frame
           to
           our selves
           a
           God
           altogether
           such
           a
           one
           as
           our selves
           .
           The
           Epicureans
           themselves
           would
           have
           been
           ashamed
           to
           reason
           or
           conceive
           thus
           of
           God
           ,
           who
           tell
           us
           
             the
             Divine
             Being
             is
             as
             little
             capable
             of
             receiving
             a
             stroke
             as
             the
             Inane
             .
          
           And
           surely
           (
           in
           proportion
           )
           of
           any
           sensible
           offence
           ,
           we
           might
           as
           well
           suppose
           him
           in
           danger
           ,
           as
           Dr.
           More
           fitly
           expresseth
           it
           ,
           to
           be
           
           hurt
           with
           a
           thorn
           ,
           as
           offended
           with
           an
           ill
           smell
           .
        
         
           We
           have
           then
           enough
           to
           assure
           us
           of
           Gods
           absolute
           immensity
           and
           omnipresence
           ,
           and
           nothing
           of
           that
           value
           against
           it
           as
           ought
           to
           shake
           our
           belief
           herein
           .
           And
           surely
           the
           consideration
           of
           this
           ,
           added
           to
           
             the
             other
          
           of
           his
           perfections
           (
           and
           which
           tends
           so
           directly
           to
           facilitate
           and
           strengthen
           our
           perswasion
           concerning
           the
           rest
           )
           may
           render
           us
           assuredly
           certain
           ,
           that
           we
           shall
           find
           him
           a
           conversable
           Being
           .
           If
           we
           seriously
           apply
           our selves
           to
           converse
           with
           him
           ,
           and
           will
           but
           allow
           him
           the
           liberty
           of
           that
           Temple
           within
           us
           ,
           whereof
           we
           are
           hereafter
           (
           with
           his
           leave
           and
           help
           )
           to
           treat
           more
           distinctly
           and
           at
           large
           .
        
      
       
         The
         end
         of
         the
         First
         Part.
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A44683-e330
           
             I.
             
          
           
             II.
             
          
           
             III.
             
          
           
             IV.
             
          
           
             V.
             
          
           
             VI.
             
          
        
         
           Notes for div A44683-e870
           
             1.
             
          
           
             Heb.
             11.
             6.
             
          
           
             II.
             
          
           
             Parker
             Tentam.
             
          
           
             
               De
               natura
               Deorum
               ,
               lib.
            
             1.
             
          
           
             Protag
             .
             Abderites
             .
          
           
             *
             Diagoras
             and
             
               Theodoras
               Cyrenaicus
            
             (
             who
             as
             
               Diogenes
               Laertius
            
             in
             Aristip.
             reports
             )
             was
             surnamed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             afterwards
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             †
             Epicurus
             ,
             whom
             also
             his
             own
             Epistle
             to
             Menaceus
             in
             
               Diogen
               s
               Laertius
            
             acquits
             of
             Atheism
             ,
             but
             not
             of
             Irreligion
             ;
             as
             hereafter
             may
             be
             observed
             .
          
           
             Cicero
             Tuscul.
             Quest.
             l.
             
          
           
             
               Maxim.
               Tyr.
               diss
            
             .
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             III.
             
          
           
             Plutarch
             .
             adversus
             Colotem
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             IV.
             
          
           
             
               Philo.
               libr.
               de
               eo
               quod
               Deterius
               potiori
               insid
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             p.
             180.
             
          
           
             Herbert
             de
             verit
             .
          
           
             *
             See
             Cicero
             in
             sundry
             places
             .
             
               Grotius
               de
               veritate
               Christianae
               Relig.
               D●
               Pless
               .
            
             same
             subject
             and
             title
             
               Calvin
               .
               Instit
               .
               Episcopius
            
             his
             
               Instu
               .
               Theol.
            
             who
             hath
             written
             nervously
             on
             this
             subject
             ,
             with
             many
             more
             .
             But
             especially
             Dr.
             Stillingfleet
             in
             his
             
               Orig.
               Sac.
            
             
          
           
             VI.
             
          
           
             VII
             .
          
           
             VIII
             .
          
           
             IX
             .
          
           
             X.
             
          
           
             XI
             .
          
           
             XII
             .
          
           
             XIII
             .
          
           
             We
             will
             acknowledge
             an
             Impropriety
             in
             this
             word
             ,
             &
             its
             conjugate
             Self-Originate
             ,
             sometimes
             hereafter
             used
             ,
             which
             yet
             is
             recompenced
             by
             their
             conveniency
             ;
             as
             they
             may
             perhaps
             find
             who
             shall
             make
             trial
             how
             to
             express
             the
             sense
             intended
             by
             them
             in
             other
             words
             .
             And
             they
             are
             used
             without
             suspicion
             ,
             that
             it
             can
             be
             thought
             they
             are
             meant
             to
             signifie
             as
             if
             ever
             God
             gave
             original
             to
             himself
             ;
             but
             in
             the
             negative
             sense
             that
             he
             never
             received
             it
             from
             any
             other
             ;
             yea
             ,
             and
             that
             he
             is
             ,
             what
             is
             more
             than
             equivalent
             to
             his
             Being
             ,
             self-caused
             ,
             viz.
             a
             Being
             of
             himself
             so
             excellent
             as
             not
             to
             need
             or
             be
             capable
             to
             admit
             any
             cause
             .
             
               Vid.
               c.
            
             4.
             
             Sect.
             3.
             
             And
             with
             the
             expectation
             of
             the
             same
             allowance
             which
             hath
             been
             given
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             other
             like
             words
             .
             We
             also
             take
             it
             for
             granted
             (
             which
             it
             may
             suffice
             to
             hint
             here
             once
             for
             all
             )
             that
             when
             we
             use
             here
             the
             word
             Self-subsistent
             ,
             it
             will
             be
             understood
             we
             intend
             by
             it
             (
             without
             Logical
             or
             Metaphysical
             nicety
             )
             not
             the
             meer
             exclusion
             of
             dependence
             on
             a
             subject
             ,
             but
             on
             a
             cause
             .
          
           
             XIV
             .
          
           
             †
             And
             whether
             by
             the
             way
             this
             will
             not
             afford
             us
             (
             though
             that
             be
             none
             of
             our
             present
             business
             )
             plain
             evidence
             that
             there
             can
             be
             no
             such
             thing
             as
             necessary
             alterable
             matter
             ,
             may
             be
             examined
             by
             such
             as
             think
             fit
             to
             give
             themselves
             the
             diversion
             .
             For
             let
             it
             be
             considered
             ,
             if
             every
             part
             and
             particle
             that
             makes
             up
             the
             matter
             of
             this
             universe
             ,
             were
             it self
             a
             necessary
             being
             ,
             and
             of
             it self
             from
             all
             eternity
             ,
             it
             must
             have
             not
             only
             its
             simple
             being
             ,
             but
             its
             being
             such
             or
             such
             ,
             of
             it self
             necessarily
             ,
             or
             rather
             every
             thing
             of
             it
             ,
             or
             any
             way
             belonging
             to
             it
             ,
             must
             be
             its
             very
             simple
             being
             it self
             .
             For
             whence
             should
             it
             receive
             any
             accession
             to
             it self
             when
             it
             is
             supposed
             equally
             independent
             upon
             its
             fellows
             ,
             as
             any
             of
             them
             upon
             it
             ?
             Suppose
             then
             only
             their
             various
             intercurrent
             motion
             among
             themselves
             ,
             requisite
             to
             prepare
             them
             to
             ,
             and
             unite
             them
             in
             the
             composition
             of
             particular
             bodies
             ,
             and
             no
             other
             change
             of
             any
             other
             individual
             particle
             needful
             thereto
             ,
             but
             only
             of
             their
             figure
             ,
             place
             ,
             and
             scituation
             ,
             till
             they
             shall
             come
             aptly
             to
             be
             disposed
             in
             the
             now
             attempted
             composition
             .
             How
             is
             even
             this
             change
             possible
             )
             For
             suppose
             one
             of
             these
             particles
             from
             eternity
             of
             such
             or
             such
             a
             figure
             ,
             as
             triangular
             ,
             hooked
             ,
             &c.
             
             How
             can
             it
             lose
             any
             thing
             from
             it self
             ,
             or
             suffer
             any
             alteration
             of
             its
             figure
             which
             essentially
             and
             necessarily
             belonged
             to
             it
             from
             eternity
             ?
             That
             to
             which
             't
             is
             necessary
             to
             be
             such
             ,
             't
             is
             impossible
             to
             it
             not
             to
             be
             such
             .
             Or
             suppose
             no
             alteration
             of
             figure
             (
             which
             Epicurus
             admits
             not
             )
             were
             necessary
             ;
             but
             of
             situation
             and
             motion
             till
             it
             become
             conveniently
             situate
             .
             Even
             this
             change
             also
             will
             be
             simply
             impossible
             .
             Because
             you
             can
             frame
             no
             imagination
             of
             the
             existence
             of
             this
             or
             that
             particle
             ,
             but
             you
             must
             suppose
             it
             in
             some
             or
             other
             ubi
             ,
             or
             point
             of
             space
             ,
             and
             if
             it
             be
             necessarily
             ,
             it
             is
             here
             necessarily
             ;
             for
             what
             is
             simply
             no
             where
             is
             nothing
             .
             But
             if
             it
             be
             here
             necessarily
             (
             that
             is
             in
             this
             or
             that
             point
             of
             space
             ,
             for
             in
             some
             or
             other
             it
             must
             be
             ,
             and
             it
             cannot
             be
             here
             and
             there
             at
             once
             )
             it
             must
             be
             here
             eternally
             ,
             and
             can
             never
             not
             be
             here
             .
             Therefore
             we
             can
             have
             no
             notion
             of
             necessary
             alterable
             or
             movable
             matter
             ,
             which
             is
             not
             inconsistent
             and
             repugnant
             to
             it self
             .
             Therefore
             also
             motion
             must
             proceed
             from
             an
             immovable
             mover
             ,
             as
             hath
             been
             (
             though
             upon
             another
             ground
             )
             concluded
             of
             old
             .
             But
             how
             action
             
               ad
               extra
            
             stands
             with
             the
             immutability
             of
             the
             Deity
             must
             be
             fetcht
             from
             the
             consideration
             of
             other
             perfections
             belonging
             thereto
             .
             Of
             which
             Metaphysicians
             and
             Schoolmen
             may
             be
             consulted
             ,
             discoursing
             at
             large
             :
             See
             
               Suarez
               :
               Ledesma
               de
               divina
               perfectione
               ,
            
             with
             many
             more
             at
             leasure
             .
             Whatsoever
             difficulty
             we
             may
             apprehend
             in
             this
             case
             .
             Or
             if
             we
             cannot
             so
             easily
             conceive
             how
             an
             eternal
             mind
             ,
             foreseeing
             perfectly
             all
             futurity
             ,
             together
             with
             an
             eternal
             efficacious
             determition
             of
             will
             concerning
             the
             existence
             of
             such
             and
             such
             things
             to
             such
             an
             instant
             or
             point
             of
             time
             ,
             can
             suffice
             to
             their
             production
             without
             a
             super-added
             efflux
             of
             power
             at
             that
             instant
             :
             which
             would
             seem
             to
             infer
             somewhat
             of
             mutation
             ;
             yet
             as
             the
             former
             of
             these
             cannot
             be
             demonstrated
             insufficient
             (
             nor
             shall
             we
             ever
             reckon
             our selves
             pincht
             in
             this
             matter
             till
             we
             see
             that
             plainly
             and
             fully
             done
             .
             )
             So
             they
             are
             very
             obstinately
             blind
             that
             cannot
             see
             upon
             the
             addition
             of
             the
             latter
             the
             vast
             difference
             of
             these
             two
             cases
             ,
             viz.
             the
             facile
             silent
             egress
             of
             a
             sufficient
             power
             in
             pursuance
             to
             a
             calm
             ,
             complacential
             ,
             eternal
             purpose
             ;
             for
             the
             production
             of
             this
             creation
             ,
             by
             which
             the
             Agent
             acts
             not
             upon
             it self
             ,
             but
             upon
             its
             own
             creature
             made
             by
             its
             own
             action
             ;
             and
             the
             eternal
             blind
             ungovern'd
             action
             of
             matter
             upon
             it self
             ,
             by
             which
             it
             is
             perpetually
             changing
             it self
             ,
             while
             yet
             it
             is
             supposed
             necessarily
             what
             it
             was
             before
             :
             And
             how
             much
             more
             easily
             conceivable
             that
             is
             than
             this
             .
             How
             also
             liberty
             of
             action
             consists
             with
             necessity
             of
             existence
             ,
             divers
             have
             shewn
             :
             to
             which
             purpose
             somewhat
             not
             inconsiderable
             may
             be
             seen
             ,
             
               Fioin
               .
               lib.
            
             2.
             cap.
             12.
             
               de
               immortal
               &c.
            
             
             But
             in
             this
             there
             can
             be
             little
             pretence
             to
             imagine
             a
             difficulty
             .
             For
             our
             own
             being
             ,
             though
             not
             simply
             ,
             yet
             as
             to
             us
             is
             necessary
             ,
             
               i.
               e.
            
             it
             is
             impos'd
             upon
             us
             ;
             for
             we
             come
             not
             into
             being
             by
             our
             own
             choice
             ;
             and
             yet
             are
             conscious
             to
             our selves
             of
             no
             prejudice
             hereby
             to
             our
             liberty
             of
             acting
             .
             Yea
             and
             not
             only
             doth
             the
             former
             consist
             with
             this
             latter
             ,
             but
             is
             inferr'd
             by
             it
             .
             Of
             which
             see
             
               Gibbeuf
               de
               libert
               .
               Dei
               ,
               &
               creat
               .
            
          
           
             *
             
               Parker
               Tentam.
               Physico
               .
               Theolog.
               Derodon
               .
               Philos.
               cont
               .
               Dr.
            
             More
             
               's
               Enchirid.
               Metaphys
            
             .
          
           
             XV.
             
          
           
             †
             
               Which
               will
               also
               prove
               it
               to
               be
               a
               Spirit
               ;
               unto
               which
               order
               of
               Beings
               essential
               vitality
               ,
               
                 or
                 that
                 life
                 be
                 essential
                 to
                 them
                 ,
              
               seems
               as
               distinguishing
               a
               property
               between
               it
               and
               a
               body
               ,
               as
               any
               other
               we
               can
               fasten
               upon
               ,
               that
               is
               ,
               that
               though
               a
               body
               may
               be
               truly
               said
               to
               live
               ;
               yet
               it
               
               lives
               by
               a
               life
               that
               is
               accidental
               ,
               and
               separable
               from
               it
               .
               So
               as
               that
               it
               may
               cease
               to
               live
               ,
               and
               yet
               be
               a
               body
               still
               ;
               whereas
               a
               Spirit
               lives
               by
               its
               own
               essence
               ;
               so
               that
               it
               can
               no
               more
               cease
               to
               live
               than
               to
               be
               .
               And
               as
               ,
               where
               that
               essence
               is
               borrowed
               and
               derived
               only
               ,
               as
               't
               is
               with
               all
               created
               Spirits
               ,
               so
               its
               life
               must
               needs
               be
               therewithal
               .
               So
               the
               eternal
               self-subsisting
               Spirit
               ,
               lives
               necessarily
               ,
               and
               of
               it self
               ,
               according
               as
               ,
               necessarily
               and
               of
               it self
               ,
               
                 it
                 is
              
               ,
               or
               
                 hath
                 its
              
               being
               .
            
             
               Which
               is
               only
               annoted
               ,
               with
               a
               design
               not
               to
               trouble
               this
               discourse
               with
               any
               disquisition
               concerning
               the
               nature
               and
               other
               properties
               of
               a
               spiritual
               Being
               .
               Of
               which
               enough
               hath
               been
               ,
               with
               great
               evidence
               ,
               said
               ,
               by
               the
               incomparable
               Dr.
               More
               .
            
          
           
             XVI
             .
          
           
             De
             natura
             Deorum
             .
          
           
             Both
             in
             his
             
               Immortality
               of
               the
               Soul
            
             :
             and
             
               Enchirid
               .
               Metaphys
            
             .
          
        
         
           Notes for div A44683-e3040
           
             I.
             
          
           
             II.
             
          
           
             
               D.
               Cartes
               Princip
               .
               Philosoph
            
             .
             part
             2.
             
          
           
             III
             :
          
           
             IV.
             
          
           
             V.
             
          
           
             VI.
             
          
           
             VII
             .
          
           
             Lib.
             3.
             
             
               De
               usu
               part
               .
               ex
               Lacun.
               Epit.
               
            
          
           
             
               Sub
               fin
               .
               l.
            
             17.
             
          
           
             1
             Cor.
             6.
             19.
             
          
           
             Bartholin
             ,
             Riolanus
             .
          
           
             †
             How
             foolish
             to
             think
             that
             art
             intended
             an
             end
             in
             making
             a
             window
             to
             see
             through
             ,
             and
             that
             nature
             intended
             none
             in
             making
             an
             eye
             to
             see
             with
             ;
             as
             Campanella
             in
             that
             rapturous
             discourse
             of
             his
             .
             
               Atheismus
               triumphatus
            
             .
          
           
             
               Non
               prodest
               cibus
               neque
               corpori
               accedit
               ,
               qui
               statim
               sumptus
               emittitur
               .
               Seneca
            
             (
             on
             another
             occasion
             .
             )
          
           
             Riolanus
             .
          
           
             Parker
             Tentam.
             Physico-Theolog
             .
          
           
             VIII
             .
          
           
             Arch-Bishop
             
             Abbot's
             Geograph
             .
          
           
             IX
             .
          
           
             X.
             
          
           
             
               D.
               Cartes
               de
               passionibus
               animae
               .
               part
               .
            
             1.
             
               atque
               alibi
            
             .
          
           
             
               De
               Passion
               .
               part
            
             .
             1.
             art
             .
             8.
             
          
           
             
               Princip
               .
               Philosoph
               .
               Dioptric
            
             .
             c.
             4.
             
             
               Disertat
               .
               de
               method
            
             .
          
           
             
               De
               Pass
               .
               art
            
             .
             13.
             
          
           
             As
             art
             .
             16.
             
          
           
             
               Princip
               .
               Philosoph
               .
               Sect.
            
             189.
             
          
           
             
               De
               Passion
               .
               art
            
             .
             11.
             
          
           
             
               Dioptr.
               c.
            
             4.
             s.
             4
             ,
             5.
             
          
           
             In
             Doctor
             
               More
               's
               Immortality
               of
               the
               Soul.
            
             
          
           
             
               Princip
               .
               Phil.
               part
            
             :
             4.
             s.
             189.
             
          
           
             Medit.
             2.
             
          
           
             
               Dioptr.
               c.
            
             4.
             
          
           
             *
             
               Resp.
               sextae
               .
               Dissert
               .
               De
               Method
               .
            
             c.
             5.
             
          
           
             Resp.
             sextae
             .
          
           
             
               Dissert
               .
               de
               Method
               .
               Sect.
            
             5.
             
          
           
             XI
             .
          
           
             
             Hobbs's
             
               Humane
               Nature
            
             .
          
           
             
               Sen.
               Ep.
            
             92.
             
             
               Hor.
               Serm.
               M.
               Anton.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             The
             Pythagoreans
             concerning
             whom
             it
             is
             said
             they
             were
             wont
             to
             admonish
             one
             another
             to
             take
             heed
             lest
             they
             should
             rent
             God
             in
             themselves
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Jamblicb
               .
               de
               vit
               .
               Pythag.
               Pla'o
               ,
            
             who
             undertakes
             to
             prove
             the
             immortafity
             of
             the
             Soul
             by
             such
             arguments
             as
             if
             they
             did
             conclude
             any
             thing
             ,
             would
             conclude
             it
             to
             be
             God.
             That
             it
             is
             the
             fountain
             ,
             the
             principie
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             of
             motion
             ;
             and
             adds
             that
             the
             principle
             is
             unbegotten
             ,
             
               &c.
               in
               Phaedro
            
             .
             Makes
             it
             the
             cause
             of
             all
             things
             ,
             and
             the
             ruler
             of
             all
             ,
             
               De
               Leg.
               l.
            
             10.
             though
             his
             words
             there
             seem
             meant
             of
             the
             soul
             of
             the
             world
             .
             Concerning
             which
             soul
             afterwards
             enquiring
             whether
             all
             ought
             not
             to
             account
             it
             God
             ?
             He
             answers
             ,
             Yes
             certainly
             ,
             except
             any
             one
             be
             come
             to
             extreme
             madness
             .
             And
             whether
             an
             identity
             were
             not
             imagined
             of
             our
             souls
             with
             that
             of
             the
             world
             ,
             or
             with
             God
             is
             too
             much
             left
             in
             doubt
             ;
             both
             as
             to
             him
             ,
             and
             some
             of
             his
             followers
             .
             To
             say
             nothing
             of
             modern
             Enthusiasts
             .
          
           
             
               Dr.
               
                 More
                 's
                 Poem
                 .
                 Antimonopsuchia
              
               .
            
             
               His
               
                 Immortality
                 of
                 the
                 Soul.
              
               Mr.
               
                 Baxter's
                 Appendix
                 to
                 the
                 Reasons
                 of
                 Christian
                 Religion
                 ,
              
               &c.
               
            
          
           
             XII
             .
          
           
             *
             Gassend
             .
             Epicur
             .
             Syntag.
             
          
           
             As
             may
             be
             seen
             in
             the
             same
             Syntag.
             and
             in
             
             Epicurus's
             
               Epist.
               to
               Herodot
               .
               in
               Laert.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             *
             Where
             yet
             it
             falls
             out
             somewhat
             crosly
             that
             the
             least
             (
             and
             consequently
             the
             lightest
             )
             should
             be
             thought
             fitter
             to
             be
             the
             matter
             of
             the
             rational
             soul
             ,
             because
             they
             are
             aptest
             for
             motion
             ,
             when
             yet
             no
             other
             cause
             is
             assigned
             of
             their
             motion
             besides
             their
             gravity
             ,
             which
             cannot
             but
             be
             more
             as
             they
             are
             bigger
             (
             for
             no
             doubt
             if
             you
             should
             try
             them
             in
             a
             pair
             of
             scales
             ,
             the
             biggest
             would
             be
             found
             to
             outweigh
             )
             whence
             also
             it
             should
             seem
             to
             follow
             ,
             that
             the
             heaviest
             having
             most
             in
             them
             of
             that
             which
             is
             the
             cause
             of
             motion
             ,
             should
             be
             the
             most
             moveable
             ,
             and
             so
             by
             consequence
             the
             biggest
             .
          
           
             †
             That
             they
             are
             round
             ,
             oblong
             ,
             oval
             ,
             plain
             ,
             hooked
             ,
             rough
             ,
             smooth
             ,
             bunch-back'd
             ,
             &c.
             
          
           
             XII
             .
          
           
             XIII
             .
          
           
             XIV
             .
          
           
             XV.
             
          
        
         
           Notes for div A44683-e8040
           
             1.
             
          
           
             II.
             
          
           
             *
             So
             that
             whatever
             there
             is
             of
             strength
             in
             that
             way
             of
             arguing
             ,
             the
             glory
             of
             it
             cannot
             be
             without
             injury
             appropriated
             to
             the
             present
             age
             ,
             much
             less
             to
             any
             particular
             person
             therein
             :
             It
             having
             ,
             since
             Anselm
             ,
             been
             ventilated
             by
             divers
             others
             heretofore
             
               D.
               Scot.
               Dist.
            
             2.
             
             Q.
             2.
             
             
               Th.
               Aquin.
            
             P.
             1.
             
             Q.
             2
             art
             1.
             
               contra
               Gentil
               .
               l.
            
             1.
             c.
             10.
             
             
               Bradwarden
               ,
               l.
            
             1.
             c.
             1.
             
             And
             by
             divers
             of
             late
             ,
             as
             is
             sufficiently
             known
             ,
             some
             rejecting
             ,
             others
             much
             confiding
             in
             it
             ,
             both
             of
             these
             former
             ,
             and
             of
             modern
             Writers
             .
             )
          
           
             Ad
             ob
             .
             in
             Med.
             resp
             .
             quartae
             .
          
           
             Of
             the
             Essence
             and
             Attributes
             of
             God.
             
          
           
             IV.
             
          
           
             Causin
             .
          
           
             V.
             
          
           
             VI.
             
          
           
             *
             To
             which
             purpose
             we
             may
             take
             notice
             of
             the
             words
             of
             one
             ,
             not
             the
             less
             worthy
             to
             be
             named
             ,
             for
             not
             being
             reckoned
             of
             that
             forementioned
             order
             .
             
               Si
               enim
               denominative
               de
               eo
               quippiam
               praedicaretur
               abstractum
               esset
               tum
               aliud
               ab
               ipso
               ,
               tum
               ipso
               prius
               .
               Quod
               same
               impium
               est
               quare
               neque
               ens
               est
               led
               essentia
               ,
               neque
               bonus
               sed
               bonitas
               est
               .
            
             Jul.
             Scal.
             Exerc.
             365.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               De
               Divinis
               Homi
            
             Co.
             5.
             
          
           
             *
             
               Proclus
               in
               Plat.
               Theol.
            
             l.
             2.
             c.
             4.
             
          
           
             VII
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plotinus
               Enn.
            
             6.
             l.
             9.
             c.
             9.
             
          
           
             IX
             .
          
           
             X.
             
          
           
             Now
             Bishop
             of
             Clogher
             in
             his
             
               Contemplat
               .
               Metaphys
            
             .
          
           
             For
             howsoever
             disputable
             it
             may
             be
             ,
             whether
             whatsoever
             is
             infinite
             can
             have
             nothing
             added
             to
             it
             ;
             yet
             it
             is
             without
             dispute
             ,
             that
             whatsoever
             is
             so
             full
             as
             that
             nothing
             can
             be
             added
             to
             it
             is
             infinite
             .
          
           
             XII
             .
          
           
             *
             Distinct.
             2.
             
             Q.
             2.
             
             Q.
             1.
             
          
           
             *
             And
             we
             must
             suppose
             somewhat
             agreeable
             to
             this
             to
             be
             ,
             Plottinus
             his
             meaning
             when
             he
             denies
             knowledge
             to
             be
             in
             God
             ,
             and
             yet
             also
             denies
             that
             there
             is
             in
             him
             any
             ignorance
             ,
             that
             is
             that
             he
             means
             his
             intelligence
             is
             of
             an
             infinitely
             distinct
             and
             more
             excellent
             sort
             from
             that
             which
             he
             causes
             in
             us
             ,
             as
             appears
             by
             his
             annexed
             reason
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Enn.
             6.
             l.
             9.
             c.
             6.
             
          
           
             XIII
             .
          
        
         
           Notes for div A44683-e11750
           
             1.
             
          
           
             II.
             
          
           
             III.
             
          
           
             †
             Now
             were
             not
             that
             a
             most
             improper
             course
             and
             unsutable
             to
             the
             nature
             of
             man
             that
             should
             rather
             tend
             to
             destroy
             his
             reason
             or
             judgment
             than
             convince
             it
             ?
          
           
             Dr.
             Spencer
             of
             Prodigies
             .
          
           
             *
             D.
             
               Areop
               .
               l.
               de
               myster
               .
               Theol.
               c.
            
             1.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             *
             
               Procl
               .
               in
               Plat.
               Theol.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             V.
             
          
           
             VI.
             
          
           
             VII
             .
          
           
             VIII
             .
          
           
             *
             Which
             story
             I
             confidently
             refer
             to
             ,
             being
             of
             late
             date
             ,
             and
             having
             had
             a
             certain
             and
             circumstantial
             account
             of
             it
             ,
             by
             one
             (
             a
             very
             sober
             and
             intelligent
             person
             )
             who
             had
             the
             Relation
             from
             him
             to
             whom
             that
             dreadful
             warning
             was
             given
             ,
             by
             his
             then
             lately
             deceased
             associate
             .
             But
             I
             shall
             not
             by
             a
             particular
             relation
             gratifie
             the
             scorn
             of
             this
             sort
             of
             men
             ,
             who
             taking
             advantage
             from
             the
             (
             sometimes
             deceived
             )
             credulity
             of
             well-meaning
             people
             ,
             have
             but
             that
             way
             of
             answering
             all
             such
             things
             by
             the
             one
             word
             which
             served
             once
             ,
             so
             learnedly
             ,
             to
             confute
             Bellarmine
             .
          
           
             
               Arist.
               Eth.
            
             l.
             3.
             
          
        
         
           Notes for div A44683-e14480
           
             I.
             
          
           
             
               Ac
               designare
               quidem
               non
               licet
               quibus
               in
               locis
               Dii
               degant
               .
               Cum
               ne
               noster
               quidem
               hic
               mundus
               ,
               digna
               sit
               illorum
               sedes
               .
            
             Phil.
             Epicur
             .
             Syntag.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Laertius
               ,
               l.
            
             10.
             
             
               Epist.
               Epicur
               .
               ad
               Pyth●ci
               —
               Quae
               molitio
               ,
               quae
               ferramenta
               ,
               qui
               vectes
               ,
               quae
               machinae
               ,
               qui
               ministri
               tanti
               muneris
               fuerunt
               ?
            
             Vell.
             apud
             Cicer.
             de
             natura
             Deorum
             .
          
           
             
               Nihil
               beatius
               nihil
               omnino
               bonis
               omnibus
               affluentius
               excogitari
               potest
               .
               Nihil
               enim
               agit
               ,
               nullis
               occupationibus
               est
               implicatus
               ,
               &c.
            
             Id.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Laert.
             ibid.
             
               Itaque
               imposuistis
               cervicibis
               nostris
               sempiternum
               aominum
               ,
               quem
               ,
               dies
               &
               noctes
               ,
               timeremus
               .
               Quis
               cnim
               non
               timeat
               omnia
               providentem
               ,
               &
               cogitantem
               ,
               &
               animadvertentem
               ,
               &
               omnia
               ad
               se
               pertinere
               putantem
               ,
               curiosum
               &
               plenum
               negotii
               Deum
               ?
            
             Vell.
             ubi
             supra
             .
             
               Humana
               ante
               oculos
               foede
               cum
               vita
               jacere
               .
               In
               terris
               oppressa
               gravi
               sub
               religione
               Primum
               Graius
               homo
               mortalis
            
             (
             meaning
             Epicurus
             the
             first
             champion
             of
             Irreligion
             .
             )
             Lucret.
             To
             which
             purpose
             ,
             besides
             what
             we
             have
             in
             Laert.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             l.
             10.
             
             Much
             more
             is
             collected
             in
             the
             
               Syntagm
               .
               Nam
               &
               praestans
               Deorum
               natura
               hominum
               pietate
               coleretur
               ,
               cum
               aeterna
               esset
               &
               beatissima
               .
               Habet
               enim
               venerationem
               justam
               quicquid
               excellit
               .
               Et
               metus
               omnis
               ,
               a
               vi
               atque
               ira
               Deorum
               pulsus
               esset
               .
               Intelligitur
               enim
               a
               beata
               immortalique
               natura
               ,
               &
               iram
               &
               gratiam
               segregari
               .
               Quibus
               remotis
               ,
               nullos
               a
               superis
               impendere
               metus
               &c.
            
             Sect.
             1.
             cap.
             3.
             
             
               An
               &
               mundum
               fecit
               ,
               &
               in
               mundo
               homines
               ut
               ab
               hominibus
               coleretur
               ?
               At
               quid
               Deo
               cultus
               hominum
               confert
               ,
               beato
               ,
               &
               nulla
               re
               indigenti
               ?
            
             Sect.
             2.
             cap.
             3.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Plut.
             
          
           
             
               Adversus
               Colotem
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Unto
             which
             purpose
             is
             that
             also
             in
             
               Tully
               .
               At
               etiam
               de
               sanctitate
               ,
               de
               pietate
               adversus
               Deos
               libros
               scripsit
               Epicurus
               .
               At
               quomodo
               in
               his
               loquitur
               ?
               ut
               Coruncanium
               aut
               Scaevulam
               Pontifices
               maximos
               te
               audire
               dicas
               non
               eum
               ,
               qui
               subtulerit
               omnem
               funditus
               religionem
               :
               Nec
               manibus
               ut
               Xerxes
               ,
               sed
               rationibus
               Templa
               Deorum
               &
               aras
               averterit
               .
            
             De
             natura
             Deorum
             .
          
           
             
               Deos
               ,
               Strabones
               ,
               paetulos
               ,
               naevum
               habentes
               ,
               Silos
               ,
               Flaccos
               ,
               Frontones
               ,
               Capitones
               ,
            
             de
             Natura
             Deorum
             ,
             l.
             1.
             
          
           
             Plutarch
             .
          
           
             IV.
             
          
           
             V.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
            
             
               
                 D.
                 Halicarnass
                 .
                 Ant.
                 Rom.
              
               l
               2.
               
            
          
           
             See
             their
             Ambassadours
             Oration
             in
             
               Q.
               Curtius
            
             .
          
           
             Lib.
             non
             posse
             suaviter
             vivi
             ,
             &c.
             
          
           
             Vid.
             &
             lib.
             
               maxime
               cum
               princip
               .
               viris
               Pbil.
               &c.
               
            
          
           
             VI.
             
          
           
             VII
             .
          
           
             
               Plin.
               Nat.
               Hist.
               lib.
            
             7.
             c.
             25.
             
             Id.
             l.
             7.
             c.
             24.
             vid.
             &
             
               Xenoph.
               de
               Cyr.
               Paed.
               l.
            
             5.
             
             Who
             though
             he
             expresly
             say
             not
             he
             knew
             all
             the
             Souldiers
             names
             ,
             but
             seems
             rather
             to
             mean
             it
             of
             their
             Officers
             (
             for
             saith
             he
             ,
             he
             reckon'd
             it
             an
             absurd
             thing
             a
             Mechanick
             should
             know
             the
             names
             of
             all
             his
             Tools
             ,
             &c.
             
             And
             a
             General
             not
             know
             the
             names
             of
             his
             Captains
             under
             him
             ,
             &c.
             )
             yet
             he
             saith
             ,
             the
             Souldiers
             wonder'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             VIII
             .
          
           
             
               Qualis
               res
               est
               talis
               est
               rei
               cognitio
               .
               Si
               itaque
               resisit
               incerta
               (
               puta
               incertum
               est
               locus
               sit
               futurum
               ,
               an
               non
               )
               non
               datur
               ulla
               certa
               ejus
               notitia
               .
               Quomodo
               enim
               fieri
               potest
               ut
               certo
               sciatur
               ,
               ad
               fore
               quod
               certo
               futurum
               non
               est
               ,
               &c.
               
            
             Strangius
             de
             voluntate
             &
             Actionibus
             Dei
             ,
             &c.
             l.
             3.
             c.
             6.
             (
             as
             he
             there
             objects
             to
             himself
             .
             )
          
           
             Dr.
             More
             .
          
           
             Of
             Bathymus
             in
             the
             same
             Dialogues
             .
          
           
             IX
             .
          
           
             In
             his
             Micrographia
             .
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Phil.
               Jud.
               de
               Abr.
            
             
          
           
             Both
             in
             his
             Dialogues
             and
             
               Enchiridion
               Metaphys
            
             .
          
           
             XI
             .
          
           
             De
             Vocibus
             Trinit
             .
             Psov
             .
             &c.
             
          
           
             Unto
             which
             purpose
             speaks
             at
             large
             
               Volkelius
               de
               vera
               Relig.
               Quia
               enim
               Dei
               &
               potentia
               &
               sapientia
               ad
               res
               omnes
               extenditur
               ,
               uti
               &
               potest
               as
               five
               imperium
               ;
               ideo
               ubique
               praesens
               ,
               omniaque
               numine
               suo
               complere
               dicitur
               ,
               &c.
               l.
            
             1.
             c.
             27.
             
             Schliclingius
             Artic.
             de
             filio
             Dei.
             Ad
             Ps.
             139.
             6
             ,
             7.
             
             
               Nec
               loquitur
               David
               de
               spiritu
               sancto
               ,
               qui
               peculiaris
               quidem
               Dei
               spiritus
               est
               ,
               sed
               de
               spiritu
               Dei
               simpliciter
               .
               Nec
               dicit
               spiritum
               istum
               ubique
            
             re
             esse
             
               sed
               tantum
               docet
               nullum
               esse
               locum
               ,
               ad
               quem
               is
               nequeat
               pertingere
               ,
               &c.
            
             So
             also
             
               F.
               Socin
               .
               Smalcius
            
             .
             And
             (
             though
             not
             altogether
             so
             expresly
             as
             the
             ●est
             )
             
               Vorstius
               ,
               Creblius
            
             ,
             &c.
             
          
           
             In
             his
             Dialogues
             .