Religio stoici Mackenzie, George, Sir, 1636-1691. 1663 Approx. 180 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A50771 Wing M195 ESTC R22472 12743307 ocm 12743307 93164 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50771) Transcribed from: (Early English Books Online ; image set 93164) Images scanned from microfilm: (Early English books, 1641-1700 ; 696:30) Religio stoici Mackenzie, George, Sir, 1636-1691. [2], 5-8, 23, 159, [1] p. Printed for R. 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Great Britain -- Politics and government -- 1660-1688. 2004-03 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 Judith Siefring Sampled and proofread 2004-04 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion RELIGIO STOICI . Acts 1. 11. — Ye men of Gallile , why stand ye gazing up into heaven ? EDINBURGH . Printed for R. Broun , 1663. THE STOICK To his CENSURERS . I Am , by Religion , a Protestant , and such confide little in merit ; and by Humour , a Stoick , and such are most inconcerned in censures : Wherefore , as I intend to rival none of these who court fame , I hope none of these will asperse me ; and if I obtain truce from them , I know none else will attaque me . The multitude ( which albeit it be said to have many heads , yet , was ever known to have few brains ) will doubtless condemn me for enveighing against vanity , whilst I my self am so vain as to write Books ; and will pronounce me as ridiculous in this , as these Philosophers were of old , who denyed motion whilst their tongues mov'd in their cheek ; to whom my return shall be , that finding many ( even of such as I know will censure me ) be-myred in the puddle of error , I have , in this Essay , proffer'd them my assistance , with an intention , not to shew my strength , but my compassion . I am no such fool , as to shew these Philistines the Sampsons-lock wherein my strength lyes , which doubtless their cruelty would never spare . Others , who , by their gravity , ( or serious dulness ) have sublimated themselves above the rabble , will possibly accuse my Studies of adultery , for hugging contemplations so excentrick to my employment . But , these may know , that thir Papers are but the pairings of my other Studies , and because they were such , I have flung them out into the streets . Neither can I understand , how it proves a Lawyer to be remisse in his imployment , that he takes leisure to reach a little helebor which lyes by him , to such poor persons , as because of their phanatick melancholy stand much in need thereof . This discourse is intended to be a medicine , and such never rel●sh well nor receive commendation from their pleasantesse , but from their profit , and are not to be censured by their taste , but by their operation . There are many things in this small Peece , which may seem heterodoxe to such as defie custom , and worship the Dagon of authorized tradition : Yet , who knows but my Watch goes right , albeit it differ from the publick Clock of the City ; especially where the sun of Righteousness hath not , by pointing clearly the dyal of Faith , declared which of the two is in the right . I acknowledge the Church to be my Mother ; neither will I offer to scratch out my Mothers eyes when they perceive my errors : yet , I believe that a childe may differ from his mothers judgement , in things wherein her honour is not concerned : But , I will wed no opinion without her consent who is my Parent ; or , if I have wedded any , it is in the power of the Church and it's Officials , to grant me a divorce . I submit my self and this Tractat to her and their censures , and desires none to believe me or it , but in these things only wherein I believe her and them . As for others , since I have taken the liberty to write , I were unmannerly if I refused them the liberty to censure and really it pleases my humour , 〈…〉 see curres bark and snarle at wha 〈…〉 hold out to them . G. Mk. THE STOICKS Friendly ADDRESSE To the PHANATICKS Of all SECTS and SORTS . THe mad-cap Zealots of this bigot Age , intending to mount heaven , Elias-like , in Zeals fiery Chariot , do , like foolish Phaeton , not only fall themselves from their flaming seat , but by their furious over-driving , invelop the ●●rld in unquenchable combustions ; 〈◊〉 when they have thus set the whole Globe on a blaze , this they tearm a new light . It is remarkable in Scripture , that Jehu , who drove furiously , and called up the Prophet to see what zeal he had for the house of God , was even at that instant , doing it more wrong then ever was done to it by unconcerned Gallio , who flantingly cared for none of those things . And that none of all the apostolick Conclave desired ever fire might rain from above upon mis-believers ; except the Sons of Zebedee , who immediatly thereafter , arrived at that pitch of vanity , as to desire to sit in heaven upon Christs right and left hand . And that Peter , who was the first who did draw a sword in his Masters quarrel , was likewayes the first who denyed him . Firy Zeal blows soon up , such combustible mater as the Sons of Zebedee ; and that flash being spent and evaporat , a fall follows , as befell Peter . As that body is hardly cureable , which entertains such ill-suited neighbours as a cold Stomach and a hote Liver ; So , the body of the visible Church may be now concluded to be in a very distempered conditon , when it 's Charity waxeth cold , and it's Zeal hot , beyond what is due to either ; and these feaverish fits of unnatural Zeal , wherewith the Church is troubled in it's old and cold age , betokens too much that it draws near it's last period . The inconsiderableness likewayes of our differences , and inconsideratness wherewith they are persued , induces me to believe , that the Zeal now a-la-mode , is not that holy Fire which is kindled by a coal from the Altar , but is that ign's fatuus , or wild-fire , which is but a Meteor peec'd up of malignant Vapours , and is observed to frequent Church-yards ofter then other places . I am none of those who acknowledge no temples , besides these of their own heads . And I am of opinion , that such as think that they have a Church within their own breasts , should likewayes believe , that their heads are steeples , and so should provide them with bells . I believe that there is a Church-militant , which , like the Ark , must lodge in it's bowels all such as are to be saved from the flood of condemnation : but , to chalk out it's bordering lines , is beyond the geography of my Religion . He was infallible who compared Gods Spirit to the wind which bloweth where it listeth , we hear the sound of it , but knows not whence it comes , or whether it goeth . And the name graven upon the whit-stone , none knows but he who hath it . Eli concluded Hannah to be drunk , when she was pouring out her soul before her Maker : and Elias believed , that the Church , in his dayes , was stinted to his own person ; and yet God told him , that there were seven thousand in Israel who had not bowed their knees to Baal : why then should any private Christian determine , magigisterially , that , wherein the greatest of Prophets erred ? The reed wherewith the Temple was to be measured , Rev. 11. 2. was only entrusted to an Angel ; and yet he had not in commission , to measure the Court that was without , because it was given to the Gentiles . And albeit , Rev. 7. the number of the Iews who were saved is determined ; yet , the number of Gentiles is left indefinit , and said to be numberless . There is nothing more ordinar , then for each Nation to confine the Church within themselves . And in that Nation again , one corner will have themselves the Sanctum Sanctorum of that only Temple ; albeit our Saviour in His Gospel assures us , that men shall come from all corners of the world , and sit down with Abraham , Isaac and Jacob. And John in his Revelation tells us , that multitudes of all Nations , Kindreds and Families , were seen following the Lamb. Upon this same block do these likewayes stumble , who put the bolt of their uncharitableness upon the gates of heaven , to debar whole Professions , such as Lawyers and Physitians , from entring in thereat ; notwithstanding that the abovecited place tells us , that there were only twelve thousand of the tribe of Levi the Priest chosen , and the like number was prickt ; in the tribe of Judah , the Law-giver : Aaron the Priest did mould the golden calf , and not Moses the Iudge ; and Korah and Dathan were Levits , and yet mutined against their Magistrates . I say not this to disparage that holy Function : For , none shall wish Aarons rod to flourish more then my self ; and ordinarily , these who love not to touch the Lords anointed , will likewayes be sure , to do His Prophets no harm : but , I say it to take off an aspersion which hath stain'd too long , and too injustly , these of my own profession . Is not the Church our common Mother ? albeit , I confess , she is likewayes their Nurse , in a more particular way ; and since there is heavenly Mannah enough to aliment us all , why should Christans de ny to admit their brethren to an equal partage ? It grieves me sore to see my mother the Church tortur'd like Rebecca , by carrying strugling twaines in her pained bowels . And seing all Christians are but pilgrims here , I admire that these pilgrims should leave off to journey , and stand skirmishing and fighting with all such as will not travel their road . And albeit we acknowledge , that the Spirit of God takes pains , and is sufficient for leading all men in the way wherein they should walk ; yet , we must compell them , as if either He needed our help , or we resolved to share with Him the glory of their conversion . Thus God ( who loves us all infinitly better then one any of us doth another ) leaves us , upon our own hazard , a freedom in our choice , albeit we poor miscreants compell one another , denying to our fellow-creatures that freedom which he allowes all the Creation . I wish we would consider how each man eats , drinks , cares for his family and performes all common duties , rational enough without any compulsion ; and yet , in the affairs of Religion , wherein doubtless man is led by a far more infallible assistance , there are many slips committed , daily and grossly , notwithstanding of all the pains taken , and force used by one man towards another . Thus it fairs with us as with Patients , whom when the Physitians stints to a narrow dyet , then they loath even that food , which their unreined appetite would never have rejected . And this makes me apt to believe , that if Laws and Law-givers did not make Hereticks vain , by taking too much notice of their extravagancies , the world should be no more troubled with these , then they are with the Chimeras of Alchimists and Philosophers . And it fairs with them as with Tops , which , how long they are scourged , keep foot and run pleasantly , but fall how soon they are neglected and left to themselves . In order to which , it was wittily observed by our great King James the Sixth , that the Puritans of his age strove with him , and yet ceded at first , in a difference between them and the Shoe-makers of Edinburgh : For , not only pleases it their humour to contend where they may gain honour and can loss none , but likewayes , by contesting with Monarchs , they magnifie to the people their pious courage , assuring the world , that such attempts require a particular assistance from heaven ; and when their jangling hath extorted some concessions from the Magistrate , ( as ordinarily it doth ) then they press that success as an infallible mark of the Jure-divinoship of their quarrel . Albeit , I confess , that when these , not only recede from the canonized Creed of the Church , but likewayes incroach upon the Laws of the State , then , as of all others , they are the most dangerous ; So , of all others , they should be most severely punished . Opinion , kept within it's proper bounds , is an pure act of the mind : and so it would appear , that to punish the body for that which is a guilt of the soul , is as unjust as to punish one relation for another . And this blood-thirsty zeal , which hath reigned in our age , supposes our most mercifull God to be of the same temper with these pagan Deities , who desired to have their Altars gored with blood ; and being devils themselves , delighted in the destruction of men : whereas the Almighty , who delights not in the death of a sinner , but rather that he should repent and live , hath left no warr and upon holy Record , for persecuting such as dissent from us ; but even then when He commands that the Prophets , who tempts others to idolatry , should be slain , yet , speaks He nothing of punishing these who were seduced by them . And why should we shew so much violence in these things whereof we can show no certain evidence ? as ordinarily we cannot in circumfundamental debates . Are we not ready to condemn to day , as Phanatick , what yesterday was judged Jure-divino ? And do not even those who persecuted others for their opinions , admire why they should be , upon that score , persecuted themselves ? So that ( victory depending upon event ) we legitimat the persecutions , to be used by others , against our selves , by the persecutions used by our selves , against others . Our Saviour forbids us to pluck up the tears , lest the wheat be pulled up with it ; and how can the most pious persecutors know , that the Saints are not destroyed with the sinners ? It is remarkable , that our Saviour disarmed zealous Peter , even when he was serving Him in person , in His greatest straits , and against the most profligat of His enemies , the Iews : and that to prevent the irregular zeal even of the first and best of Christians , the blessed Apostles , their divine Master thought it fit to arme them not with swords , but with scrips , and to root out of their hearts all thoughts of violence , did oft inculcat in them , that His Kingdom was not of this world ; convinceing them by an excellent argument , that He had no need of armes or armies ; for else He could have commanded thousands of Angells . Did ever God command the Iews to war against any neighbouring nation because they were Pagans ( a quarrel which would have lasted till all the world had been conquered ) Or , did our Saviour leave in legacie to his servants , that they should force others to turn prosylits , which doubtlesse he had done , if he had resolved to allow such a rude mean of conversion ? All which makes me admire , why in our late troubles , men really pious , and naturally sober , could have been so transported , as to destroy whom they could not convince , and to perswade these who were convinced , that Religion obliged them to destroy others . My heart bleeds when I consider how scaffolds were dyed with Christian blood , and the fields covered with the carcasses of murthered Christians ; and its probable , that there were more damned by unprepared deaths , in the fields , then were saved by peeping Sermons in incendiary Churches ; and in this , I admire the clemency of our Royal Master , who , albeit His cause was more just then theirs , albeit He might have convinced them by obtruding to them their own practices : yet , hath rather chosen to command with His Scepter then His Sword. But , if the glory of God were the mark at which these do levell , Why bestow they not their zeal , rather in converting such as scarce know or acknowledge that there is a God ? And why are they more enraged against these who agree with them in most things , then these who dissent from them in all ? Take not Christians more pains to refute one another , then to convince Gentiles ? And stand not Episcopists and Presbyterians at greater distance , then either do with Turks and Pagans ? And to evidence , that rather humour then piety occasions our differences , we may easily percieve , that the meaner the subject is , the heat is alwayes the greater . If I had ever known so much as one whose faith had been the trophy of a debate , I should allow of debates in maters of Religion : but seeing men cannot be convinced by miracles , it were ridiculous to presse conversion by arguments . All the Divines in Europe could not press the best founded of their contraverted and polemick truths , with so much scripture , or so many miracles as our blessed Saviour did His own divinity ( which is the foundation of all truths ) And yet the Iews and all the world besides , slighted this infallible doctrine ; And to evidence that there is a season of grace , independent from arguments , did not many thousands turn prosylits at Peters sermon ? whom all our Saviours homilies and miracles could not perswade . If one should say , that the testimony of a few fisher-men should not be believed in a mater of so great consequence , as is the salvation of the whole world , especially when they did depone as witnesses , in a matter wherein both their honour and livelyhood was concerned , might not this stagger some mean Christian ? And yet I believe these truths so much the more , because such as these were its first asserters ; for , certainly it is one of the greatest of miracles , that so few , and so illiterate persons were able to convince the whole world . Thus we see , that one may account that a miracle which another looks upon as a folly ; and yet , none but Gods Spirit can decide the controversie . Maters of Religion and Faith , resembling some curious Pictures and optick Prismes , which seems to change shapes and colours , according to the several stances from which the asp●cient views them . The ballance of our judgments hath ●atched such a bruise by Adams fall , that scarce can we by them know the weight of any argument . But , which is worse , there is as great a defect in our partial weighing , as in the scales themselves : For , when we take either the pro or con . of any controversie into our Patronage , we throw alwayes in arguments into that scale , wherein our own opinion lyes , without ever taking leisure to consider what may be alledged for the antipode proposition : and then , when we receive an answer , our invention is busied , not in pondering how much conviction it hath in it , but by what slight it may be answered ; and thus either passion , interest or frequent meditation , are still the weights which cast the ballance . This firy zeal hath likewayes made an other pimple flash out in the face of the phanatick Church , and that is , a conceit that the Saints have the only right to all Gods creatures , the wicked being only usurpers and not masters of them : But , I have heard this opinion ( so beastly is it ) confuted by Balaam's asse , who could tell it's Master , Am not I thine own asse ? When Aaron and the people did covenant without Moses , then every man did bring his ear-rings to make up the golden calf . And we have lived in an age , wherein we have seen our Countrey-men , like the Chaldeans , take the furniture both of the Temple and of the Kings House , and carry them away to their Babylon of confusions ; and in an age wherein sober men were forced to lend monies , to buy for their own armes the heavy shekles of slavery , Tantum Religio potuit suadere malorum . Religion doubtless aims at two great designes , one is like the first Table , to perswade us to adore God Almighty . Another is to perswade us , like to the second Table , to love our neighbour , and to be a mean to settle all these jealousies , and compesce all these animosities which interest might occasion ; and this appears by the Doxology jubilyed by the Angels at our Saviours birth , Glory to God , and peace and good-will towards men . And therefore , as every private Christian should be tollerated by his fellow subjects , to worship God inwardly according to his conscience ; So all should conspire in that exteriour uniformity of worship , which the Laws of his Countrey injoins . The first remark which God made of us after the Creation , was , that it was not fit for man to be alone ; there was only one Ark amongst the Iews by Gods own appointment . And seing the Gospel tearms the Church Christ's Spouse , it were absurd to think , that He will divorce from her upon every error or escape ; especially , seing His blessed mouth hath told us , that under the Gospel it is not lawfull to divorce upon all occasions ; and if He will not for these , deny her to be His Spouse , much less should we deny her to be our mother . May not one , who is convinced in his judgment , that Monarchy is the best of Governments , live happily in Venice or Holland ? And that traveller were absurd , who would rather squable with these amongst whom he sojourns , then observe these rites and solemnities which are required by the Laws of the places where he lives ? What is once statuted by a Law , we all consent to , in choosing Commissioners to represent us in these Parliaments where the Laws are made ; and so if they ordain us to be decimated , or to leave the Nation if we conform not , we cannot say , when that Law is put to execution , that we are opprest ; no more then we could complain , if one did remove us legally from these Lands which he purchas'd from our Trustee , whom we had impowered to sell it . As David said to Saul , 1 Sam. 26. 20. why went the King out to catch a flea ? So may I say to our great Divines , why contravert they about shadows ? Is it fit that Christians , who find it too great a task to govern their private souls , should be so much concerned how the Church is governed by others ? Wherefore , seing many have been saved who were most inexpert in these questions , and that foolish zeal , passion , and too much curiositie therein , hath damned many , I may conclude , that to pry in these , is neither necessary , because of the first , nor expedient , because of the last . Since discretion opened my eyes , I have alwayes judg'd it necessar for a Christian , to look oftner to his Practice of Piety , then to his Confession of Faith , and to fear more the crookedness of his will , then the blindness of his judgment , delighting more to walk on from grace to grace , working out the work of his own salvation with fear and trembling , then to stand still with the Galileans curiously gazing up to heaven . True Religion and undefiled is to visit the widow and the fatherless ; and the dittay drawn up against the damned spirits shall be , That when our Saviours poor ones were hungry , they did not feed them ; when they were naked , they did not cloath them , without mentioning any thing of their unbelief in maters of Controversie or Government . And therefore I hope , that these to whom I address my self in this Discourse , will rather believe me to be their friend , because of their piety , then their enemy , because of their errors . THE VIRTUOSO , OR STOICK . ALbeit man be but a statue of dust kneaded with tears , moved by the hid engines of his restless passions , a clod of earth , which the shortest feaver can burn to ashes , and the least shower of rheums wash away to nothing ; Yet makes he as much noise in the world , as if both the Globes ( these glorious Twaines ) had been un-wombed from that formless Chaos , by the midwifry of his wit ; he speaks thunder , looks lightning , breaths storms , and by the eloquence of his own vanity , perswads himself that his commands are able to unhinge the Poles . From which boundless pride , I considently conclude , that if a natural Instinct , or as the Stoicks terme it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had not irresistably bowed his faith to assent to a Deity , he had never , neither upon design nor in complyance to custom ( as Atheists alledge ) suffer'd to creep into his Creed , that there was one greater then himself , who could rein his affections , and bound their effects , according to the dictates of his irresistable will. And albeit Regiments of Arguments , levyed both from the stately fabrick of heavens arched Pend , and from the inimitable embroidery of earths flowry Boul , be requisite for conquering the infidelity of others , and for rendring them tributaries to that all-forming Essence : Yet , doth my faith render up the arms of it's depraved reason , and turn Prosolyte to this divine truth , upon the sole sight of one of these dying Atheists ; who , upon any surprisal , do with amazement throw up their eyes to heaven , as if they sent their looks in ambassade to beg assistance from thence ; and cry , God save me , as if these beastly souls , when attaqued unexpectedly , knew whence their health were to be expected : Like to other sick brutes , who when assaulted by sickness , are , by the hand of that same storge and instinct , led to some herb or flower , which is an Apothecary shop appointed by nature for them . Neither think I these arguments which are twisted together of three propositions so strong as these Instincts are ; where truth , like the Sun , seems to dart home it's light in one unperceiveable act , whereas in these , pur-blind nature may be mistaken , not only in judging of the truth of either of the three parts , but likewise of their connexion and allyance . I know that that miscreant , who began his hell upon earth , by being burnt at Tholouse for theorick Atheisme , did upon his first approach to the Fire , cry , O God : Whereupon , being taxt by the assisting Jesuit , answered , that these and such like expressions were the offspring of custom : But poor soul , he might have considered , that seing he had creept from his cradle into that error , and had run his glass to it's last sand , in propagating that hellish conceit : That therefore this expression was rather a confession then an escape , rather the product of a rational soul then of depraved custom ; for as it was in it self a divine truth , so it was in him contrary to a settled habit . There is another Caball of Atheists , who think that this Beleef was at first ; but the quaint Leger-de-main of some strongly-pated States-man ; who to over-awe the capriciousness of a giddy multitude , did forge this opinion of a rewarder of all humane actions : And to enforce this , do instance Numa Pompiluis , and Mahomet , whose palpable cheats grew up in their successors into religions ; and whose inventions were received with as much bigotrie , by the wisest of men , as is that Deity which is now the object of our adorations . Wherefore ( say they ) seing the rational soul hath failed so oft , and so absurdly in its discoveries , how , or why , should we submit our selves slavishly to it's determinations ? For that which doth at some times erre , can never at any time be concluded infallible . To these I answer , that albeit , as to the particular way of worship , the world is oft times deluded . And albeit , even as to their apprehensions of this incomprehensible Essence , multitudes be some times misled ; Yet , these staggering Fancies fix this great Truth , that there is a Supream who must be adored : For if this innate Instinct did not coopere with these impostures , in gaining an assent no their fictitious Religions and Hierarchies , it were impossible for any humane Authority to establish Principles so remote from reason , and to subjugate by these even the mildest tempers . But I take the root from which these errors do spring , to be , that the twilight of darkned reason glimpsing to man , that impressa of the divine Image , which though much decayed , yet rests still upon his soul ; and not being able , because of the faintness of his light , and the decay of that divine Impressa , to discern exactly what that Deity is , with whose image it is signeted ; believes implicitely with a profound respect , any who hath the confidence to obtrude any knowledge of it upon them . Concluding in the conclave of their own thoughts , that none durst contemn so far , that omnipotent Thunder-darter , as to vend their own Fancies for sacred Oracles . And albeit these hood-winked Nations did erect a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own hearts , wherein all these Vice-gods were worshiped ; Yet were all these but representations of the true God ; for His Omnipotency and Power was adored in their Mars ; His Omniscience in their Appollo , &c. And it is very probable that the Heathens admired so each attribute of God Almighty , that they thought each deserved distinct Altars ; so that their errors had their rise from rather too much then too little respect ; and that as the same Ocean receives several names from the several shoars it washes , so , according to the several operations of the most High , did these deluded Pagans establish several Deities . But that all these did ultimatly terminat in one , is clear from the Inscription of that Athenian Altar , To the unknown God ; from the designation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their common feasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the adjunct of Delphicus given to Appollo , which in Greek signifies unus ; as Macrobius observes , from their Altars erected , Disque Deabusque omnibus , and from the general invocation of all the Deities joyntly subjoyned to all their particular sacrifices . So that the great and all comprehending Idea , wherein he is represented , as in one big mirrour to us , was by them broke in pieces , and in each of these pieces taken alone did they see a Deity , though much abridged ; Whereas all these pieces , when set together , did represent but one , and each piece did then shew but a part . But to evidence that our belief of a Deity is not a state and traditionall imposture , I would willingly know if ever the skilfullest of Sathans emissaries was able to induce the world to believe that there was no God ; which ( doubtless ) might have at some occasions contributed much to some mens politick designs , and which that rebell would have attempted , if either God had not restrained him , or himself had not known it imprestable . And it is most remarkable , that the first promoters of that divine Doctrine were persons , who , both by precept and practice , decryed Ambition and declined State imployments ; and so it were absurd to think that they invented these in subordination to State Projects . There is also much force in that Argument , wherein from the nature of prophesying , is concluded the being of a God : for , to foresee , is doubtless a way of seeing , far above the reach of humane nature ; man not being able to conclude but that , What is possible upon both parts , may come to pass upon either of its parts . And hence it was , that the Heathens themselves termed this prediction divination , as if it could not be but divine . As also , if there were not a God , but that this were a fiction , it would follow , that errour and delusion ( such as this ex hypothesi ) were able , and actually did , of all other things , frame a man's soul most to virtue : and that the best of men ( such as are the adorers of a Deity ) were both the greatest cheats and block-heads . All which , are absurdities to be hiss'd at by all who are masters of the meanest portion of humane reason . There lurketh much curious contemplation in pondering , how that albeit the parents of all heathnish Religions , have been incomparably the chiefest witts in their times ; for else they could not have impress'd the spirits of their disciples with such abstract principles ; Yet , all their Models , seem repugnant to common reason : and they have chois'd to teach principles which seem ridiculous . Thus the Fictions related by the Poets of their gods , the Rites used by the Romans , and the Fopperies of the Alcoran , are absurdities unworthy of a rational belief , if man were not acted by an innate principle , to place the mysteries of Religion above his reason . By which we see , that the imputation cast upon the Scriptures of their contrariety to reason , chocks likewayes the principles of all Nations : and certainly , if there were nothing revealed to us in Religion , but what the short line of our reason might fadom , the omnipotency of God , and the weakness of our own reason , should remain still unknown : and seing our reason is only suitable to our nature , certainly if that infinit essence and it's mysteries might be comprehended by that same reason , which measureth things finit , we might conclude God to be finit likewayes ; and is it not impudence in us who know not the ebbing and flowing of the sea , nor the reason why the Adamant draweth the iron , to repine because we cannot comprehend the essence of God Almighty ? and then vainly to conclude , that because we cannot grasp within the short armes of our understanding , the vast bulk of the Deity , that there is no Deity ? A conclusion as absurd , as if one should say , that when the nimble wings of an arrow transport it above our sight , it did leave off to be , when it left off to be perceived . And I am of opinion , that mysteriousness suits rarely well with divine Truths , the finest things using alwayes to be best wrapt up : thus if we listen to our hid inclinations , we will find a pleasing veneration in reserved silence ; and our curiosity will swiftly follow , what by it's retiredness fleeth from us : silent groves whose bush-top trees lay their heads together , as in a conspiracy to resist the Sun's entry , and powder its light with Sables , creat's a veneration in us . And as the Heathens did choise groves , So did the primitive Christians light their Devotions with torches and candles , intimating thereby that umbrag'd silence was an excellent Shryn for sincere devotions ; and in this sense , it may be , the Word of God is said to be a Lantern to our steps , and the seven Churches are compared to seven Candlsticks . Did not our Saviour teach His disciples in parables ? and was not the Ark vailed from the eyes of the people ? the Pagans dispensed their divinity in Hieroglyphicks ; and amongst humane Writers , the most mysterious carry still the Lawrels : And why should we vainly wish to comprehend the nature of the Deity , seing Moses , God's intimate , and minion , could not have that allowance ? And God himself , when for our necessary instruction He would discover something of Himself to us , is forced per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Divines speak ) to discover Himself in a stile borrowed from humane frailty , and to express His infinit affections by our disordered passions . I believe , that Socrates , natur's greatest disciple , and the Deity 's protomartyr , was a prosolyt of the same faith , which we profess , and had his large soul illuminated by that Sun of righteousness , whose refulgent rayes are now the bright torches of the christian Church . Neither is my belief in this staggered by the silence of his co-temporary Writers , as to this particular : seing these , not being of the same perswasion with him , but being convinced of his moral worth , did descrive his opinions suitably to their own apprehension . Thus did these pagan Historians admire the great Saviour of mankind , only for His morall accomplishments , without reaching these divine principles , by which He was acted . The Stoicks likewayes were in all probability , a tribe of Iohn Baptist's , and God having resolved to purge the Universe of its original unrighteousness by that blessed Manna which came down from heaven to give life to the world , did by their doctrine of abstemiousness , as by a spare dyet , prepare its body for receiving that divine Dose . And certainly , if men had disbanded that execrable troup of lusts , against which these preached , and had listned ( as the Stoicks Book of Discipline injoyned ) to their own private consciences , and had by retiredness abstracted themselves from the reach of temptations , it had facilitated much their conversion : for if the young Lawyer , who came to consult Christ how to draw up his Securities of heaven , and of his portion there , had believed their Oracle , which decry'd riches as the unnecessary baggadge of man's life , and the mudd which clog'd the wings of the souls contemplation , and kept it from soaring its natural pitch , he had never refuised our Saviour's yoke , because he was commanded to sell all and to give it to the poor . Thus likewayes if the rich glutton had dyeted himself according to the scant prescript of their allowance , his scoarched tongue had not stood in need of a drop of watter to allay it's thirst . Neither had Nicodemus needed to have mantled himself in the darkness of the night , when he came to our Saviour , out of fear , lest he should have been discovered ; seing their doctrine might have taught him , that fear was a passion , unworthy to be lodged in the soul of man : And that there is nothing here , which a man either should , or needeth to fear . But albeit neither instinct nor faith , were able to convince us infallibly of this truth ; Yet is it both more satisfying , and more safe to embrace this opinion , then its contrary . More satisfying , because man's summum bonum here , being lodged in the tranquillity of his spirit ; That which can best plaine and smooth the rugged and uneven face of his frequent and inevitable misfortunes , must be doubtless the most carressable of opinions : wherefore , seing nothing can strengthen so much man's frailty , nothing check so soon his dispair , nothing feed so much his hope , nor animate so much his courage , as to believe that there is a God , who beareth the heaviest end of all our crosses upon the shoulders of His love ; who is able to turn , or arrest the giddie wheel of fortune by the strong hand of His Omnipotency ; and who twisteth Lawrels of inimaginable joyes for the heads of these who fight under his banners . If a man leaned not his weary soul upon this divine Rest , he were not only an enemy to nature , but even to his own happiness . What rocks of danger could men escape , if blind-fortune did sit at the helme , and if vertuous persons complain , as affairs are presently stated ? that their merites are not weighed with indifferency enough in the Scales of justice , What might be expected , if hazard got the ballance to mannage ? And these who leave their native countries , when they perceive that the Law beginneth to render its Oracles in an unconstant Stile , and with a trembling voice , behooved to leave the world , if this Anarchy were by Atheisme established ? For as a wise Stoick well observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It were impossible to live in a world , void of God and void of providence . It is likewayes most safe ; for if there be a Deity , doubtless these obdured Atheists , whose obstinacy hath conjured their consciences to a constrain'd silence , and brybed these infallible Witnesses , to depone what suited best with their wild resolutions , or rather neglected resolutly their sincere depositions : then certainly , the just flames of that God's indignation , whom they have disclaimed , will heat for them a furnace in hell , beyond what the other damned spirits shall meet with in their torture . Whereas albeit there be no tribunall , from which such a thunder-bolt sentence may be darted , nor no supreme Judge by whom our actions shall be canvass'd , Then these who have paid their adorations at His altars , shall be in no danger . Wherefore , seing it should be the task of a Virtuoso , to turn out all such thoughts as may raise a mutiny in his breast ; it were a foolish toy in him to entertain Atheisme , which is a Nurcery of disquietness : for whose breast could enjoy a calme whilst a concernment of so much weight , as his externall portion , did hing from the weak threed of a mere may be , and of such a may be , as marches so near with a will not be ? But if ye would know , what disquieting vapours Atheisme sends up to the brain , when it is once drunk in : go to the horrour creating beds of a dying Atheist , whose roaring voice , might awake the most lethargick conscience that ever the devil Iull'd a sleep . There ye shall know by the Urinal of his eyes , and the water standing therein , what convulsion-fits his soul suffers ; and shall learn from his own mouth , how grievously his diseased soul is streatched upon the rack of despair : then it is , that the voluminous Registers of his conscience , which did ly formerly clasp'd in some unsearcht corner of his memory , are laid open before him , and the devil who hitherto gave him the lessening end of the Prospect , to survey his sins in , turns now its magnifying end to his fearfull eye . It should be then the grand design of a Philosopher , to order his own breast aright , before he go abroad to view the Works of the Creation ; least if he leave its door unbolted , the devil steal from him his richest Jewel , whilest he sweats to enrich his contemplation with what is of far less consequence . It is no wild fancy to think , that Atheisme hath been the product of Superstition : for certainly , many who were by humour Gallio's , finding that Religion exacted from men such inhumane homage to its recognizance , as was the sacrificing children amongst the Heathens , wearying Pilgrimages , and hectick Lents amongst Christians , did resolve rather to deny than to adore such Deities . Thus Lucretius revolted upon Agamemnon's sacrificing his daughter Iphigenia for the grecian safety , crying out , Tantum Religio potuit suadere malorum . And thus Petronius ▪ Arbiter a monck of the same Cell , says that , Primus in orbe deos timor fecit , fulmina coelo Cum caderent — And to prevent this , our Saviour doth oft inculcat , that His yoke is easie and His burden is light . And doubtless , as the straightest line is alwayes the shortest ; So the most rational designes are alwayes easilyest effectuated ; and as Seneca hath excellently observed , Licet Deus non esset , tamen non peccarem ob peccati vilitatem . There is something of meanness in the gallantest , and most alluring sin . And this is most energetically exprest in Scripture , whilst it is said that the wicked weary themseles by their sins . A principle , which not only the magisterial Authority of God's Spirit , but our experience likewayes places above the reach of all scruples : for are not the inquietuds , the cheats , and palliated parricids , and sacriledges brooded by ambition , the churlishness and close-handedness parented by avarice , effects unworthy to be father'd upon any rational soul ; And at which we should scarlet our cheeks with blushes , as well as ●npale them through fear , and should stand as much in awe of our consciences , as most do of a Deity ? Yet , it may be we are in a mistake , whilst we place Superstition in the excess of such adorations , as are either commanded or indifferent : for seing the object of our adorations , God Almighty , is in Himself infinit , we can never exceed either in our respects to Him , or in the expression of them . Excess being only admissible , where the object is finit , and where we attribute mor then is due , which can never be here . Thus if Kneeling be lawfull at any occasion , I hardly see why it is not lawfull to kneel at all occasions . And if these exteriour rites and ceremonies ( some whereof are allow'd in all Churches ) be judged requisit , for expressing our vassalage and subordination to God our maker , either they are altogether unwarrantable , or else we should proportion them ( as far as in us lyes ) to that infinit object . And seing the Angels are said to cover their faces with their wings before Him , the Patriarchs to fall upon their face and worship ; and our adorable Saviour , in that conflict wherein He represented sinfull man , is by Matthew remark'd to have fall'n upon His face , by Mark to have fall'n upon the ground , and by Luke to have kneel'd . What is crawling man , that he should account such gestures fond Superstition ? It would appear then , that Superstition consists in man's worshiping God by meanes unlawfull , such as are children-sacrifices , and such like , whereby His divine attributes are mis-represented , and tainted with cruelty , or tyrannie , and not in an excess , in such expressions of our respect as are in themselves lawfull . And if there be any strength in that argument , wherein we inforce the being of God , from the harmonious consent and assent of all Nations : certainly , by that same argument , we may establish the decency , if not the necessity , of Ceremonies . For , what Nation bowes to Altars , without profound and external submissions ? And , who lodges upon the surface of our Globe , who payes not as the reddendo of their Charter to these gods whom they worship , ceremonial Adorations , wrapt up in most submissive Rites ? That God made all things for His glory , is an expression , which ( I think ) looks not well at the test of reason , and hath no warrand but unwary custome : for beyond all question , His glory was so brim-full formerly , that it neither needed , nor could recieve any considerable accession from this small drop . And besids this , the innate apprehension we have of doing any thing for one's glory , dyes this expression with some guilt ; Yet , I confess , we may warrantably say , that when perverse man calls His power in question , or controverts His being only wise ; that then , God for our instruction , and the vindication of His own glorious Attributes , doth many things for His own glory . And in this sense , the Scripture saith , that God will punish the wicked , and deliver His people , for His own glory . And wherever it is said , that God doth , or createh any thing , for His own glory , it is doubtless in this sense ; in which man ( who is made after His image ) may act for his own glory without any vanity ; albeit to act for his own glory in the first sense , were in him criminal . It is then more probable , that God being infinitly good , and all good being sui communicativum , that His design in creating the world , was to communicate and display His goodness : and upon this base probably hath Aristotle reared up his errour , of the worlds existency from all eternity : for , seing God was ab aeterno infinitly good , and that good is still communicative : he did ( it may be ) conclude , that ab aeterno , God did communicate His goodness : which could only be to creatures . And therefore it was necessar that there should have been a world : and some Philosophers have aver'd , that the world flowed from God per emanationem , ab aeterno , as beames are lanced out from the body of the Sun. Albeit I be none of Aristotle's Partisans , nor holds my philosophy of him as my Superior ; Yet I cannot but think , that God hath communicated His goodness to worlds prior to ours , which is but of 5662 years standing . But I am not so arrogant as to determine the time of the first worlds birth , nor how many Cadets it hath had , resolving to leave its Date , blank , to be fill'd up by some arrogant Pretender . Neither should I accuse mine own thoughts of Heresie , for concluding , that probably there are presently thousands of worlds co-existing with ours , whereof some , it may be , are governed by Maximes . If not contrair , yet at least differnt from these which are our Canons . All which worlds , albeit they were actually subsisting , would ly in the bosome of the large imaginarie Spaces , but like so many small balls in the corner of a large Tennis-court . I shall not for confirming this opinion , cite , with an ignorant french Curate , the parable of the Lepers , where it is said , Nonne sunt decem mundi ? because I know that it was wittily answered , Sed ubi sunt reliqui novem ? That Eternity is all present , and that in it , there is neither preterit , nor future , is but a conceit , and a needless mysterie imposed upon our belief , which is really more mysterious then the Trinity ; who knows but it is founded upon an expression in Cicero , wherein Eternity is call'd aeternum instans ? For how then can it be said , that God was before the world ? for was is preterit , and before the world there was , as themselves alledge , no time ; and so there was a was in eternity . Is not God call'd by Himself Alpha and Omega , first and last , the one whereof is preterite and the other future ? And it is said , Rev. 16. 5. O glorious God , who art , and wast , and shalt be . And if it be answered , That this is only fitted to our capacities ; certainly , that is all is craved : for , doubtlesse there is no such reall thing , as these three measures of time , even in things finit and created ; for they ow their being only to our conceit , as well in the one as in the other . And when God descriv'd Himself by His name JAH I am , it was not mean't , that no measure of time could be attributed to Him , but the present ; but rather , that what He was , was to man incomprehensible . And that all we could know of Him , was that He existed ; and by that expression , that all things to Him are present , was mean't , that by His Knowledge intuitive , ( as Divines terme it ) He comprehends all things which were to be , as if they were really present ; and this is spoke , not of his being , but of his knowledge . Neither can it be concluded that if was or shall be , may be attributed to God , then He must be mutable , and that was , denotats mutation ; for as I said formerly , these are but termes , not really existing , and so cannot import any real mutation . How God imployes His uncontrolable Scepter , after what fashion He governs this lower world , and in what characters He writs His eternal Decrees , hath been the arrogant study of some mad-cap Pedants , who talk as magisterially of His Decrees , as if they were of His cabinet Councel . And albeit to deterre such bold intruders , He destroyed thousands of His ancient people , because they look'd into His Ark ; Yet , such is the petulancie of some latter Witts , that they must needs look in to His unsearchable bosome , and there marishall all His Decrees , and conceit they understand His way of working ; and thus in disputing of objects , infinitly removed by their obstruseness from their sense , they shew themselves more ridiculous , then these who would dispute concerning the qualities of an object , before it come so near , as that they may know of what species it is : for seing it is a maxime , that there is nothing in our understanding , which hath not past to it thorow our senses , and that the things of God are immaterial , and so fall not under the cognizance of our senses ; It must be folly to think , that any humane scrutinie can find out mysteries that are so unsearchable , except they be imparted to them by immediat revelation ; a kind of correspondence which I concieve few now a dayes holds with heaven . Yet , I confess , it is as hard to confute their fictions , as it is impossible for them to come by the knowledge of them . But as this study is unattainable , so it is unprofitable for seeing God's art of governing the world , and His Decrees of saveing or damning its Citizens is a trade we shall never be able to practise , Why should we have such an itch to understand it ? It should be enough to us , to be saved , albeit we know not how , or by what manner of Decrees ; except we be of the same mettal with that foolish patient , who would not be cured , because the Physician would not shew him how the cure was to be composed , and what were its ingredients . And is it not the Zenith and top-branch of madness for us to pry into Go'ds unsearchable Decrees , who know not how our neighbour's calf is formed in its Dames belly ? It was a narrow Omnipotency , which some mean spirit'd Heathens allowed their Iupiter , when they conceited that he wanted leasure to dispose of trifles . Non licet exiguis rebus adesse Jovi . For if the twinkling of an eye , were not time sufficient for God to dispose upon all the affairs of this world , then there might be a greater power then His ; and the power to dispose so suddainly , were wanting to his Omnipotency , and so He were not infinit , and consequently no God. Neither was the Rodomontade of Alphonsus , King of Portugal , more pious then this ; when he alleadged that if God had made use of His advice in framing the world , He had helped many things in it , which he now could justly taxe of errour . These two extremes , are the two Poles , whereon the globe of Atheisme turns it self ; some , out of an impious humility , complementing God out of His Authority , by denying that He disposes of the meaner size of business , and others detracting from His providence , in attributing His operations to chance and fate , or branding them with injustice or imprudence . There are among School-men two opinions which dispute victory with ( almost ) equal forces . The one whereof , will have God the sole agent , and to make use of secundary causes , only , as of ciphers , these say that it is not fire which burns , but that God burns ad praesentiam ignis ; nor water which cools , but that God cools ad praesentiam aquae : which is , in my opinion , the same thing as to say , that God jugl'd with man ; and as Charmers do , presented ingredients , but wrought by hid means . In too near an affinity with this , is the Doctrine of Predestination as some teach it , wherein they will have man to play the mere spectator in his own Salvation : and albeit there be a free and full tender of mercy made to lost man , yet will not allow him any power to embrace or reject it ; judging this one of the necessary appanages of God's Omnipotency , that He doth save or condemn ex mero beneplacito , never considering , that the question is not , what God can do , but what He doth : And that it derogats nothing from His Omnipotency , that He will not damn poor sinners , who according to their Doctrine cannot be blamed for their obstinacy ; because it was never free to them to do otherwise : and how ( I pray you ) could the sluggard in the parable , have been punished , for not improving his talent , and laying it up in a napkin , i● God had by His Decree cast an insolvable knot upon that napkin , wherein it was laid up ? The other opinion , will have secundary causes the sole agents ; and teaches , that God in the first moulding of each creature , did dote it with innate qualities , sufficient to act every thing requisit for its subsistence ; but in sign of its subjection to its Maker , reserved to Himself , as His prerogative royal , a power to bend and bow these inclinations upon extraordinary occasions , for the good of the Universe , or when His infallible Omni-prudence should think expedient . Thus , when that Alleyeing eye of the world , the Sun , was first turn'd off the frame , it had in Commission to sow its influences over the world without any retardment ; Yet was its motion arrested , and turn'd back by an extraordinar warrand in the dayes of Ioshua and Zedekiah . Thus they make the creatures resemble a Watch , which after it is once compleated , goes by its own Springs and Wheels , without the Artist's continual assistance . Yet , when either its motion becomes irregular , or when the owner finds it fit , it is unpeec'd , or hath its Index put forward or backward at his pleasure . And this last , seems to suit best with the principles , both of Christianity and Stoicisme . With Christianity , because it gives a check to presumption , and suffers not man to think himself the sole arbiter of his own condition ; because God can easily quash these babylon-like fancies , which his topless ambition is still a building ; and to his despair , because a lift from the strong arme of Providence , may heave him up above all his difficulties . This corresponds best likewayes with Stoicisme , because it pulls the hands of a sluggard from his bosome and setts them awork to prepare for himself , and not to repose his unreasonable hopes upon divine Providence ; which only keeps these from sinking , who endeavour to swimme . This likewayes takes from man , all excuse of sining , not suffering him to lay over his vitiousness upon Providence , a shift too ordinar amongst such , as misunderstand the tashless Doctrine of the reformed Churches . This opinion makes us likewayes understand , what the Heathens meant by fortune , which they termed giddie ; what the Stoicks meant by fate , which they confessed to be irresistable ; and in what sense Philosophers concluded , that each man could hammer out his own fortune . As to the Pagan's fortune , it cannot be thought , that seing it was by themselves confess'd to be blind , that they could trust it with the reines of the admirably manag'd world . And seing they confess'd , that it was alwayes stagering and unconstant , it cannot be thought that they could ascrive to it , all these curious and just events , which they themselves admired hourly . Wherefore it is probable , that the Philosophers , having through the prospect of nature , and by an uninterrupted experience , observed , that man ( who acted from a freedom of spirit unrestrained , either by providence or starr-influences as to his ordinar operations ) was of a volatile and capricious humour ; therefore they concluded , that the state of humane affairs , which was framed and unframed at his ill-fixt pleasure , behoved necessarily to be most subject to changes . And that seing the victories of Cesar , depended upon the inclinations of his souldiers , who by abandoning him , would fetch his prosperity away with them : they had reason therefore to terme his fortune Frail and exposed to hazard . Thus the advancement of the restless Courtier is uncertain , because it hings from the humor of his Prince , whose spirit hath some allay of unconstancy , as well as hath that of the fearfull subject , who trembls under his Scepter . And thus the oyl-consuming Student , can promise himself no applause , because the paralytick hand of the multitudes fancies , holds the scales wherein his abilities are weighed . In fine , fortune was nothing to these Ancients , but the unbodyed freedom of man's will , considered abstractly from all particular persons and the innate qualities of all other creatures , ( which , because they are mortal , must therefore be changable ) then which nothing is more inconstant , nothing more blind . The other branch of divine Providence , which consists in the supreme Authority , whereby God makes all humane inclinations run sometime against the byasse of their specifick nature , was by them termed fate . And this in their mythologie they fabled to be an Adamant chain , which they fastned to the foot of Iupiter's chair , meaning by its adamantine nature , that it was hard to be brok like the Adamant ; and by fastning it to Iupiter's chair , that it was the product of the Almighty's power . Thus fortune and fate , were to them but the right and left hands of christian providence . These embodyed angels , the Stoicks , finding that fortunes megrim could not be cured , nor fates decrees rescinded , and yet resolving , in spight of all external accidents , to secure to themselves a calmness of spirit ; did place their happiness in the contempt of all these follies , whose blossomes fortune could not blast , and sought for happiness in an acquiescence to all which providence did unalterably decree ; So that neither fortune nor fate could stand in the way of their happiness , because they slighted the one , and submitted to the other . And in this sense , each man in their schools , was admitted to be Master-of-work to his own fortune : and that without disparaging the omnipotent power of the great Fortune-maker , in submission to whom their happiness was plac'd . Albeit the knowledge and acknowledgment of a God , be the basis of true Stoicisme , and a firmer one then any the Heathens could pretend to ; Yet , that knowledge of Him , which by the curiosity of School-men and the bigotrie of Tub-preachers , as now formed in a Body of Divinity , is of all others the least necessary and the most dangerous . And whereas we did see God but in a Glass formerly , that Glass is now so misted and soyl'd by each Pedant's flegmatick breath , that it is hard to see Him at all , but impossible to see Him there . And to extend a little that mysterious analogy ; we are said to behold God here , as in a Glass , and as objects are best percieved in the smoothest mirrors ; So the plainest descriptions of Him , are still the truest : for when He is seen by Atheists in the globe-glass of their infidelity , He appears less then really He is , when beheld by the Pagans in the multiplying Glass of Paganisme , He appears many ; and when He is look't upon in the magnifying Glass of Superstition , though He appear but one , Yet He is misrepresented , because He is represented , as more terrible then He desires to appear : and ordinarily the better cut Glasses are , and the more artificiall , the worse the face is by them represented . That first Curse which did sowe all the world with briers and thorns , did , of all other things , fall most heavily upon the soul of man. Which because it was chief in the transgression , ought in reason to have been most tortured in the punishment . And now his disquieted spirit , is daily pierc'd with the prickles of thornie disputes and debates : which , as like briers , they produce no fruit fit for alimenting that noble half of man , which is his rational soul ; So do they , like thorns , pierce his tender conscience , and to screw his torments to their highest pinn ; the thoughts of God , and of settlment in Him , which like balme should cure these sores , is become that hemlock , which occasions his distractions , and poysons his meditations . For , albeit the Heroes of the primitive Church , did give milk in abundance to Infant-christians ; Yet , many of their successors , have mixt it so with the tart vinegar of contention , that that milk beginns now to crudle , and so is become loathsome to the appetite of tender believers . For , most of Church-men , being idle , and concieving , that if they taught only the holy Scriptures , their vocation might by Laicks be undervalued as easy ; and that they would be denyed that applause , which was due to quaintnesse of wit , especially in a setled Church , wherein Church-men could not draw reverence from the people , by Oracles , as did the heathen Priests ; nor by prophecies and miracles , as did the Servants of the most High , under the old and new Testaments . Did therefore , according to their private inclinations , frame each to himself a new kind of Divinity . The more pragmatick sort , and these whose humour was edged with choler , invented polemick or controverted divinity . And so by an intestine and civil war of opinions ▪ raised within the bowels of Religion ; did waste and pillage that holy Canaan , which formerly slowed with the milk of sincere Doctrine , and the honey of divine Consolations . And then , that precious blood , which formerly purpled only pagan-scaffolds , dyed now the swords of fellow-believers : who , to propagate their private judgment , buried Churches under their rubbish , fed the birds of heaven with the carcases of pious and reverend Church-men ; and by the mad hands of bigott opiniastrity , brok to pieces all the sacred bonds of natural and civil duties : and thus they raised the devil of contention , whom they could not lay again ; and made this Itch of disputing , turn the Scab of the Church . Others again , in whose brains sullen melancholy , form'd phantomes and ideas , invented scolastick Theology ; and these , in abstract cells , erected a Mint-house for coyning the dross of their own contemplations , into wonderfull bombast notions : and to make them go current , in the suffering Church , gave them the impressa of Theology . A third sort , not able to soare their pitch in the sky of Invention , resolved to set up a correspondence with heaven : and this they called enthusiastick , or inspired , Theology . And their Cabbins were Post-houses , where one might know what was resolved lately in the conclave of heaven , whether the King or Parliament was to wear the Lawrels , and what should be the issue of our pious rebellions . These could likewise cast the horoscop of your salvation ; and invented a species of Physiognomy , whereby they could tell if the marks of Grace dwelt upon a face , and if one had the traicts of an elect child of God. After this fashion did they prophesie their own fancies , and call that Providence only which made for them . There wants not some likewayes , who , out of a well meaning desire , to make the lamp of truth darte its rayes with the clearer splendor , snuff it so nearly , that they extinguish it quyt : and leavs us nothing but the stink of its snuff ; like some curious Physicians , who purge so frequently , that they destroy the body entrusted to their cure . We in this Island have met with some of these Charletans , who , I am confident , purged oftner both Church and State , then Luke , the beloved physician , would have prescrived , if we had had the good fortune to have been his Patients . The talest witt is not able to reach heaven , albeit ( I know ) many disjoint their witts in stretching them too high in the inquiry of its mysteries . Neither impute I our short-coming in the knowledge of these mysteries , solly to their obstrusness ; but , I believe , our meditations are more clouded in relation to these , then really they need to be , because of their innate frailty : for we see , that some who are masters of much reason in things humane , betray much solly in their devotions : wherefore ▪ I am induced to believe , that it fares with the soul in this , as usually it doth with the body , whose pulls are proportionally the weaker , as the thing grasp'd-after is plac'd above its true reach . And so these arrogant Pretenders pull but faintly , because they raise their meditations too high on their tip-toes : whereby they are disabl'd from imploying all their naturall vigour , in pulling at these weighty and sublime Truths , which they catch , not by that corner which is nearest , as meanner witts do , ( and so are more successfull ) but endeavour a fetch at what in Divinity is highest , by which effort , their endeavours are fainter , then these whose spirit is of a lesser size . And these colossus witts , become the greatest Hereticks , as these ordinarily are most burnt , whose fingers oftest stir up fires , and as Chirurgians have moe cuts and wounds , then any other Mechanicks , who handle not so oft these wounding tools . It is not fit that mortal man should wrestle too much with these mysteries , least his reason , like Iacob , be forc'd to come off , halting . Nothing hath more busied my thoughts , then to find a reason why the Heathens , who were as assiduous and zealous too in the worship of their gods , as we Christians , did never frequent Sermons , nor knew no such part of divine Service ; whereof ( probably ) the reason was because their Governors ( whose commands amongst them were the sole jure-divinoship of all Ecclesiastick Rites ) feared , that Church-men , if they had been licenc'd to harangue to the people , would have influenc'd too much that gross body : which was the reason likewayes , why in the primitive Church ( as one of their Historians observes ) ex formula populo praedicabant , tantum antiquitas timebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They preached only approved Sermons , so much did antiquity fear these leaders of the people , a practice , as is reported , lately renewed by the Duke of Russia : and this seemeth also to have been the reason , why all Liturgies have prick't texts for their Preachers , lest if they had been left a freedom in their choice , they had chose such as might , in the letter , have suited best with such seditious Libels as are now obtruded upon the people , in lieu of pious homilies , at remarkable or festival occasions . Yet , I think , that our late Doctors , who can find all Doctrine in any text , would easily have eluded that canonick designe . If we should parallel the homilies , which these renowned Fathers have left , as Legacies , to posterity , with these which our age runs after , we would find , that the first were pointed lessons of mortification ; which , like Moses rod , could draw gushes of tears from the rocky hearts of the most obdured sinners ; whereas many of these last are but State-gazets , wherein the people are informed , what are the resolves of the civil Magistrate : And whereas their first institution made them Ambassadors of glad-tydings betwixt God and His people , they have made themselves Heraulds , to denounce warres betwixt God's Vice-gerent and His subjects . Thus , Peter's successors will oft times , like himself , rather draw the sword then watch for their Master . And since our Saviour hath disarmed them , as He did Peter , and filled their hands with the keyes , these who offend them are sure to get over the head with these . I confesse , God hath not left His Church without some skilfull Pilots , to lead in His servants , with security , to the harbour of Salvation : to whom this Discourse and it's Author shall pay all respects . Most of all Churches do , like coy maids , lace their bodies so strait , that they bring on them a consumption ; and will have the gates of heaven to have been only made for themselves : and as this nigardliness hath possest Churches , so from that root hath stem'd the churlishness of some private Christians , who will allow God but a most inconsiderable number of these whom He hath admitted to make up His visible Church . Thus , some Pastors will only admit two or three to be guests at the Lord's Table , allowing no wedding garment , but what is of their own spinning : and others , with their uncharitable hands , blut the names of all their acquaintances out of the Books of Life , as if they were keepers of His Registers and Rolls ; and will only have seats kept in the Church , triumphant , for three or four Sisters , who are so srugal of their devotions , as to spare them at home , to the end , they may be liberal in publick . But both these should consider , that the new Ierusalem is said to have moe gates then one ; that Iohn in his Revelation tells us , that numberless numbers were seen following the Lamb ; and that it is not probable , that the wise Framer of the world made such a spacious dwelling as heaven , to be inhabited by so inconsiderable a number : whereas hell ( in the geography of believed tradition ) is only the small kernel of this small shell the earth . I know , that many are called and few chosen ; and that the way is strait , and few enter in at it : But we should consider , that these chosen , are said to be few , in respect only of these many who are called . Which is most certain ; for ten Parts of eleven are Pagans or Mahumetans , ( and all are called ) of that elevnth part , many are malitious Hereticks ; and amongst the residue many are flagitious and publick sinners ; So that albeit the greatest part of the regular members of the visible Church were sav'd , Yet the number would be small in comparison of these others : The body of the visible Church , must ( like all other bodies ) be compounded of contrary elements . And albeit I am not of opinion , that this body should be suffer'd to swell with humours , yet I would not wish , that it should be macerated with purgations . It 's nails ( though but excrementitious parts ) should not be so nearly pair'd , as that the body may bleed ; yet , they should be so pared , as that christians may not scratch one another . They should feed , not upon blood , but milk : and they are unmannerly guests , who will not suffer others to sit at their Masters table with them . It pleases my humour to contemplat , how , that albeit all Religions war against one another ; yet , are all of them governed by the same principles , and even by these principles , in effect , which they seem to abominat . Thus , albeit the cessation of miracles be cryed down by many , yet , do the most bigot relate , what miracles have been wrought by the founders of their Hierarchies , and what prophesies they have oraculously pronounced . And seing all confess , that God , in our dayes , breaks the prosperous upon the same Wheel , on whose top they did but lately triumph ; making fortune adopt the opprest in their vice ; why should we talk so much of the ceasing of miracles ? For , doubtless , these effects are in policy , as contrair to nature , as are the swimming of iron , or sweetning of rivers ; or rather more : Seing in the first , mans will is forc'd ( without which , such revolutions could not be effectuated ) whereas in the last , dull and sensual qualities are only wrested : which , as they are not so excellent , so , doubtless , are not able to make such resistance as the Soul of man : Yea , I should rather think , that the world being become old , must , doubtless , be more dim-sighted ( as all old things are ) then formerly ; and therefore , God doth now present greater objects of admiration to our eyes then He did formerly : For , man is become so atheisticall , that if God did not presse His meditations with such infallible testimonies of the being of an irresistable power , he would , doubtless , shake of all resolutions of submitting . Thus , we see that in all the tract of Iohn's Revelations , miracles grow still more frequent , the nearer the world draweth to it's grave ; and , like all other bodies , the weaker it becomes , the more subject it is to all alterations , and the less is nature able to resist . And it would appear , that if miracles were requisit at first , for the establishment of Religion , even when no older Religion was to cede to it , and to make an exit at it's entry ; much more , should miracles be necessar , for fixing any Religion against the received constitutions of a previously settled Church . But to prosecute my first design , it is remarkable , that albeit infallibility be not by all , conceded to any militant Church ; yet , it is assumed by all : Neither is there any Church under the Sun , which would not fix the name of heretick , and account him ( almost ) reprobat , who would refuse to acknowledge the least rational of their Principles : and thus these Church-men pull up the ladders from the reach of others , after they have by them scal'd the walls of preferment themselves . That Church-men should immerse themselves in things civil , is thought excentrick to their sphere , even in ordine ad spiritualia : And yet , even the Capuchins , who are the greatest pretenders to abstract Christianity and Mortification , do , of all others , dipth most in things civil . The Phanaticks enveigh against Presbyterian Gowns . The Presbyterian tears the Episcopal lawn Sleeves , and thinks them the whore of Babel's shirt . The Episcopist slouts at the popish Robes , as the livery of the beast . The Antinomian emancipats his disciples from all obedience to the Law. The Protestant enjoyn good works , and such are commanded , but place no merit in them . The Roman-catholick thinks he merits in his obedience . The Phanatick believs the Lords Supper but a ceremony , though taken with very little outward respect . The Presbyterian allowes it , but will not kneel . The Episcopist kneels , but will not adore it . The Catholick mixeth adoration with his kneeling . And thus , most of all Religions are made up of the same elements , albeit their asymbolick qualities predomine in some more then in others . And if that maxime hold , that majus & minus non variant speciem , we may pronounce all of them to be one Religion . The Church , like the river Nilus , can hardly condescend where it's head lyes ; and as all condescend that the Church is a multitude of christians , so joyn all their opinions , and you shall find that they will have it to have , like the multitude , many heads . But in this ( as in all Articles , not absolutely necessar for being saved ) I make the Laws of my countrey to be my Creed : and that a clear decision herein is not absolutely necessar for Salvation , is clear from this , that many poor Clowns shall be saved , whose conscience is not able to teach their judgments how to decide this controversie , wherein so many heads have been confounded , so many have been lost , and so many have been shrewdly knockt against one another ; from which flinty collisions , much fire , but little light , hath ever burst forth . God , by His Omniscience , foreseeing , that it was too dazleing a sight for the pur-blind eyes of man's soul , to behold Him invironed with the rayes of divine Majesty , did bestow upon us , three mirrours , wherein we might contemplat Him ( as we use to look upon the Sun in a tub of water , not daring eye His native splendor ) the one was the mirrour of the Law , the second is the works of the Creation , and the third is the Soul of man , which He Himself hath told us is framed after His own glorious Image . As for the first mirrour , the Law ; God knowing that instinct , or as we terme it , a natural conscience , were compleat digests of all that man was to observe ▪ He did make that mirrour very little , a volumne of only two pages ; but that mirrour is , of late , so mullered about , by marginal Notes and Commentars , that the mirrour it self is almost over-spread by them ; and it is very observable , that in the holy Registers , the Law is still abridged , but we never see it enlarg'd : For , albeit the fundamental Laws of both Tables were packed up in narrow bounds , yet our Saviour sums them in these two , fear the Lord thy God with all thy heart , and , love thy neighbour as thy self . And the Apostle Paul , in his divine Epistles , professes , that he desires to know only Christ , and Him crucified : So , that I am confident , that if our Saviour were to preach in person , once more to the world , He would enveigh against our Casuists , as much as He did against the Jewish Talmudists ; for , the one as well as the other , are equally guilty of burdening the shoulders of weak christians , with the unnecessary trash of humane inventions . For , I remember to have seen a late Casuist , dispute contentiously amongst his other cases , whither Tobacco , taken in the morning , did break a commanded fast or not ? To which , after a feaverish conflict , his wisdom , forsooth , returns this oraculous answer ; That if Tobacco be taken at the nose , it breaks not the fast , but if it be taken at the mouth , then it breaks the fast . Which , because I made a Collasterion betwixt the Casuists and the Talmudists , I shall only mention out of the Talmude ( which was the Iews comment upon the Law ) a case , exactly parallel to this : wherein is decided , that if a man carry a burden on the Sabbath day , upon both his shoulders , then he is guilty of breach of Sabbath , but that he is not guilty if he carry it upon one shoulder . As to my own private judgment , ( which I submitt to my spiritual tutors ) I think , that seing the conscience of man , is the same faculty with the judgment when conversant about spiritual imployments ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a knowledge reflexive upon a man 's own self , doth abundantly evidence ) that therefore , as there are judgments of different tempers ; So there are likewise consciences of different frames : and which vary as much amongst themselves , as natural constitutions do . And therefore , as the same Dose would prove noxious to one constitution , wherein another would find his health ; So in one and the same act , that resolution may be saving to one conscience , which may condemn another : for , seing God hath kindled a torch in each mans breast , by whose flame he may see what path he should beat . In which sense it is said , Prov. 20. 27. That the understanding of man is the candle of the Lord ; and can that light mislead ? And seing man must be answerable according to what it prescrives to him , doubtless it is fitter that he should hearken to the reiterated dictates of his conscience , than to the resolution of any School-casuist : and that for the same reason , that it is more rational to obey the Law it self , than the wisest Lawier , who may either be deceived himself , or have a design to deceive others . For if God hath endued man with every thing necessary for working out the work of his own Salvation , with fear and trembling , He hath doubtless bestowed upon him an internal touch-stone , by whose test he may discern betwixt good and evil ; seing to command man to walk uprightly , and not to bestow on him eyes to see the road , were to command a blind man to walk , and to punish him if he went astray . And as the composure of man's body , would be imperfect and manck , if he wanted a palate to discern bewixt the tast of what is wholsome , or what is putrid ; So if the soul of man were not able to know its own duty , and by the palate of a natural conscience , to difference betwixt lawfull and unlawfull : certainly the soul might be thought to be but ill appointed . Thus , beasts are by an intrinsick principle taught their duty , and do accordingly shun or follow what is convenient for them , without consulting any thing from without . And shall man be less perspicacious , or more defective then these ? As also seing man is oftimes by thousands of occasions , removed far from the assistance of Chair or Pulpit-informers ; and in that his retiredness , hath most of these cases to be resolved : it were absurd to think that he then wants sufficiency of help for their resolution . And it is most observable in Scripture , that men are oft check'd for quenching the Spirit , but never for not consulting Casuists . I know it may be thought , that when the soul of man rages at sometime in a feaver of lust , revenge , or some such sin , that then the conscience may rave ; Yet I dare say , that albeit the soul , out of an inordinat desire to enjoy its own pleasures , may set its invention a work , to palliat the sinfulness of what it desires ; yet by some secret knell , the conscience sounds still its reproof . And I dare say , that never man erred without a check from his conscience ; nor that ever any sinned , after an approbation obtained from his conscience of what he was about : and when we assent to these Doctors , is it not because our consciences , or our judgments ( which are the same ) assent , to what they inform ? which evidences , that our consciences are more to be believed , then they , by that rule , Propter quod unumquodque est tale , &c. but to convince us of the folly of our addresses to these Doctors . It may , and often doth fall out , that that may be a sin in me , which a Casuist pronounces to be none , as if my breast did suggest to me , that it were a sin to buy Church-lands ; if thereafter I did buy them , it were doubtless a sin , albeit my Doctors , following the Canons of their particular Church , assured me , that the sale of Church-lands were no sin in it self . I am confident then , that this Casuist divinity , hath taken its rise from the desire Church-men had to know the mysterie of each man's breast , and to the end , nothing of import , might be undertaken without consulting their Cell ; perswading men , that in ordine ad spiritualia , their consciences , and consequently their Salvation , may be interested in every civil affair . And to confirm this , it is most observable , that this trade is most used by Iesuits and Innovators , who desire to know all intrigues and subvert all States , whereas the primitive Church knew no such Divinity , neither hath its Doctors left any such Volumns . It may be urged , that seing the conscience is but a reflex act of the judgment , that as the judgment is an unsure guid , the conscience cannot pretend to be infallible ; and that the one , as well as the other , is tutor'd by the fallacious principles of sense and custom : And I my self have seen my Lands-lady , in France , as much troubled in conscience for giving us flesh to eat in Lent , as if she had cast out the flesh of a christian to be devoured by dogs ; and so Atheisme may attribute to custom , these inclinations whereby we are acted-on to believe a Deity ; and may tell us , that the Mahumetans find themselves as much prickt in conscience , for transgressing their Prophets canons , as we for offending against the moral Law. And thus the adoring of a Deity might have at first been brooded in the councilchamber of a States-mans head , and yet might have been , at that time by the vulgar , and thereafter by the wisest pates , worshipped with profound respects : Yet , if we pry narrowly into this conceit , we shall find in it something of instinct previous to all forgeries possible . For , what was it ( I pray you ) which encouraged , or suggested to these Politicians , that such a thing as the Deity might be dissembled to their people for their imposing that cheat , presupposed some pre-existing notion of it ? Or , how entred that fancie first in their wild heads ? Or , how could so many contemporary , and yet far distant , Legislators , fall upon the same thoughts , especialy , it being so remote from sense ; and for framing of which idea , their experience could never furnish a pattern ? Conscience then must be something else then the fumes of melancholy , or , capricio's of fancie ; for else , roaring Gallants , who are little troubled , or can easily conquer all other fancies , would not be so haunted by these pricking pangs ; which if they were not infallibly divine , behooved to be meerly ridiculous , and to want all support from reason or experience . There is another fyle of cases of conscience , which is a Cadet of that same family ; and these are such cases as were the brood of these late times , which , like Infects and unclean creatures , may be said generari ex putri materiâ : an instance whereof , was that famous Sister , who ask'd if she was oblidg'd to execute her catt for killing a mouse upon the Sabbath . This was a Theology , taught by old dotting Wives , and studied by State-expectants , who , to gain applause , and in hope to mount Preferment 's Sadle , made use of this gilded stirrop . I shall not inveigh against this foppery , seing it hath not possest mens conceit so long , as to have prescrived the tittle of Divinity ; but , like a meteor , which , because it is fixt to no Orbe , and is but a mass of inflamed vapours , doth therefore disappear immediatly , how soon its substance flashes out ; and its ashes are now entomb'd in the same clay with its brother twain , that pious Non-sense , wherein God Almighty was treated with in familiar and not in superiour . As God did light the candle of a private conscience , in each private breast ; So hath He hung up the lamp of the Scriptures , in the body of His Church ; and these we may call the conscience of the Church , whilst triumphant . Which some , by the breath of their vanity , and stormes of their passion , endeavour to blow out , whilst others , make no other use of its Light , then to shew them where to find a jest . And within the armes of this division , ly folded , all the prophane race of mankind . As to these first ( who should be first , because they are Sathan's first-born , and so deserve a double portion of this reproof ) they contend , that the Scriptures are writen in a mean and low stile ; are in some places too mysterious , in others too obscure ; contain many things ineredible , many repetitions , and many contradictions . But these miscreants should consider , that much of the Scriptures native splendor is impared by its Translators , who , fearing to fall within the verge of the curse pronounced against such as should pair from , or adde to , any thing contained in that divine Book , were , and are willing , that their Translation should want rather the lustre , then meaning of the Original . As also of all Tongues , I believe the Hebrew admits least of a Translation ; especially into northern Languages : for as these Nations differ least in their expressions , who , because of their commerce or contiguity , have the most frequent converse . So doubtless ▪ the Iews and we , by this Rule , should in language hold the least correspondence . And because there is no pure fountain of this Tongue left , besides the Bible , it must be hard to understand its expressions , wherein the Translators can find little or no help from the variety and collation of Authors . And seing this Book was penn'd indifferently , for all Ages , Nations and Sexes , it was sit that its stile should have been condescending : for these who are tall , can pull the fruit which hangs low , whereas these who are low , cannot pull what pearch's high . And it is very observable , that where the fruit is greatest and ripest , there the branch whereon it hangs , bowes lowest . When God appeared to Elijah , Kings 19. there came first a terrible wind , thereafter a great earthquake , and then fire ; and yet God was in none of these , but spoke in the shrill small voice . His divine Providence hath so order'd it , that our conviction cannot be ascrib'd to the fard of Eloquence nor slight of Logick , but merely to the truth of what is therein represented : our Saviour , will with clay and spitle , illuminate our eyes , as He did these of the other blind man in the Gospel . And such is the strength of His divine Arme , that He can vanquish Sathan , misbelief and ignorance with any weapon . And as we think the Sun's circumference but little , because it is situated so far above us ; So we conclude these truths and excellencies but mean , because they are plac'd above our frail reach , and will blame the Scriptures , when the fault lurks in our selves , that great Physician will cure us , like an artist , with simples , specifick for our disease , and not like a Charletan , with perfumed and gilded nothings . It is not allwayes the best mettal , which carries the pleasingest impressa ; nor doth the painted candle cast the clearest light . There are many things in Scripture , which because of our frailty , appear ( like a staff in the waters ) to be crooked , albeit they be streight . Why Abraham should have kill'd his son Isaac ; or the Israelites have borrowed and not restored the egyptian Ear-rings , staggers not my belief : for these belong'd to God , and neither to Abraham , nor the Egyptians : and so God might have given order to any He pleased to recieve them : and these who obey'd , were no more guilty , then such are , who by order from the Master , recieve what he did formerly lend to others . And as to its repetitions ▪ they differ , no doubt , from one another ; albeit we ( who think all things removed , though by a little distance from us , of one shape ) judge ill , in judging otherwayes . And as an excellent person hath well observed , God hath appointed these reiterated expressions , to be as so many witnesses , to convince Hereticks and others , who should call the meaning of any one place in question , or wrest it by what preceeds or followes it . As to these others , in whom the wine of God's consolations , ( by being winded in the crackt vessels of their heads ) turns into the tart vinegar of prophane Satyres , I condole their condition : for , that stomach must be very corrupt , wherein the best of aliment putrifies most ; and probably , that indigested milk , being converted in excrementitious bile and humours , may cast them in a feaver which shall never cool to all eternity . I pity likewayes these , who , out of an in-advertent ( and as they think , sinless ) humour , jest with these divine truths ; like foolish children , who love rather to sport with their meat then eat it . These , albeit they intend not to prophane Scripture , yet , they vilifie it : And we may say of the Bible as of taking of God's name in our mouths , which must not only , not be done upon design , to blaspheme and diffame Him ; but must not be taken but upon necessity , and , like the Shew-bread , must be used only when we are in straits . I have been too guilty of this last sin my self ; and therefore , least I should make no attonement , I have rather resolved to appear before the world , in the dust and sackcloath of this silly Discourse , a Pennance , really , to me very great . When I consider how various and innumerable are the actions of men , and that in all these , they need particular instructions from above the Poles , I admire why there are so many passages in Scripture , from which our necessity may expect no assistance . And therefore , least I should think , that in Scripture there is any waste of words , I am induced to believe , that there run 〈…〉 allegory in that holy Book from Genesis to Iohn's Revelation , and that it 's mystical sense is that which deserves the name of God's Word . Might we not have admired why the Story of Hagar and her bastard is there voluminously descrived , and what the Church or private Devotion was concerned therein , if Paul , Gal. 4. 24. had not discovered the mystery to us ? By which things , another thing is meant : For , these two mothers are the two Testaments , the one which is Agar , of mount Sinai , which gendereth into bondage , &c. I might here relate many excellent allusions to prove this , but I shall satisfie my self with one which I did read in one Doctor Ever●t ; who , preaching upon Ioshua , 15. 16. Then Caleb said , he who smiteth Kirjath-sepher and taketh it , even to him will I give Achsah my daughter to wife . And Othniel took it , &c. saith , that Caleb signifies a good heart , Kirjath-sepher the city of the Letter , Achsah the Vision , Othniel God's opportunity . And so the mystical sense runs , a good heart saith , that whoever will take in ( and smite , as Moses did the rock ) the Letter of the word , shall have the vision which lurks under it discovered and given to him . And God's own time is the only mean for accomplishing this : As also , it is most remarkable , that that City which was called Cirjath-sepher before it was taken in , or , the city of the Letter , was , after it was conquered , called Debi● , which signifies an oracle ; so that the Word or Letter is no oracle , till it be once , as it were , taken in and overcome . Since the reading of which Sermon , I believe that one may profit more by an hebrew Lexicon , then by a thousand English Lectures . These who detract from Scripture , by attributing the production of miracles , to natural causes , do not much disparage the power of God , but ( though against their depraved intention ) cry rather up his omnipotency : For certainly , if these miracles were produced by secondary causes , then doubtless , that productive faculty was bestowed upon them by the Almighty ; and if he can make the creatures produce such strange effects , much more is he able to effectuate them himself ; as it is more difficult , for a great Master , to form curious and admirable Characters when he leads a schollars hand , then when he writes them with his own ; for , such help may be called resisting assistance . I cannot likewise but blame many of our Preachers , who rather break then open holy Texts ; and rather make new meanings , suiting with their private designes , then tell the meaning of the Spirit . Who would not have laugh'd to hear a Presbyterian observe , from the first chapter of Genesis , first verse , that whilst Moses relates what God made , he speaks nothing of Bishops ; by which it was evident ( said Don Quixot's Chaplain ) that Bishops were not of divine Institution : a conceit as ridiculous as that of a Priest , who hearing Maria spoken of for to signifie Seas , did brag that he had found the Virgine Mary named in the old Testament . Albeit I think preaching no part of divine Worship , hearing being no adoration ; yet , love I to go to Church , were it but to see a multitude met together , to confess that there is a God : But , when I go to hear I care not whom , knowing that Christ elected Fisher-men to preach down infidelity , when it was in the ●uff of it's pride : and that Paul ( the most signal Trophe of our christian Faith ) was sent for confirmation , not to Peter or Iames at Ierusalem , but to Ananias , one of the meanest amongst the Disciples . And seing our Salvation , by preaching , is a miracle ; it is still so much the greater by how much weaker the instruments are . When the Pulpit was a mount Sinai , from which the Law was thundered , or a mount of O lives , whereon our Saviour's glorious transformation was to be seen , then were Sermons to be honoured ; but , since it is become a mount Calvar , whereon our blessed Saviour suffers daily , by scandalous railings , Sermons are now become unfavoury for the most part . I hate to see that divine place made either a Bar , whereat secular quarrels are , with passion , pleaded ; or a Stage , whereon revenge is , by Satyres , satisfied ; or , a School-chair , from which un-intelligible questions are mysteriously debated ; but amongst all these innovations , introduced by our infant Divines . I hate none more then that of giving reasons for proving the Doctrine , which being Scripture it self , can be proven by nothing that is more certain . As for instance , when the Doctrine is , that God loved us freely , how can this be proven more convincingly then thus , my Text sayes it : and that is idem p●r idem , a most unlogical kind of probation . When I then go to Church , I should love to spend my time in praises and prayers ; which as they are the only parts of adoration , so are they the natural imployments of the Church , either Militant or Triumphant : Yet , it displeases me to hear our young Pulpitires skrich and cry , like Baal's Priests , as if God were no nearer them then the visible Heavens . It honours much our imployment , that God Almighty was the first and great Law-giver ; and that our blessed Saviour stiles himself our Advocat . And it is an amazing wonder that we are tyed only by ten Laws ; whereof seven were enacted doubtless for our advantage and respect , more immediatly the security of the creature then the honour of the Creator , and are such restraints as men behoved to have laid upon one another , and which nature layes upon us all . And albeit I laugh at the jewish Cabala , which sayes , that the moral Law was written , two thousand years before Moses , in black letters , at the back of a clear burning fire : Yet , can I not approve Tertullian's wit , who endeavours to find all these ten in the prohibition made to Adam . There are indeed some sins which scarce a consequence can bring within the verge of these Commandments . As for instance , Drunkenness : Yet , these are such as are so destructive to our nature , that there needs no Law be made against them . So that the Priest hit wittily , to whom that sin being confess'd , enjoyned as an Pennance , their being drunk a second time ; which makes me conclude , that if Drunkenness were to be ranged under any of these Laws , it would fal most naturally under that , Thou shalt not kill . Albeit the fourth Commandment seems to respect only the honour of God , and that the creature seems to be no wayes bettered by it : Yet , our more serious observation will discover , that all be-labouring creatures , as it were , expect an ease the seventh day more then any other . Whether it be , that nature is by custom framed to that expectation , I cannot tell : But , we see that God choic'd that number to be the year of jubile amongst his own people , and that it is the period of all the several consistencies in our life , infancie , pubertie , &c. And for this reason Physicians observe , that the child born in the seventh moneth is stronger then that which is born in the eight ; because in the seventh it is come to a knot , by passing whereof , in the eight it is in a state of imperfection : But , what the mystery of this holy Climaterick is , I refer till we come to that Sabbath of rest , whereat we ordinarly arrive , after seven times nine years hath snowed upon us . We may think , that if God had intended , that one and the same day of the week should have been appropriated to have been a Sabbath , He had designed each day by a special terme , and had commanded , that a day of such a designation , should have been sequestrated for a Sabbath ; and that by designing only the seventh day He did leave a liberty to employ any day of the seven for that use . Yet , it is remarkable , that Mosos nor the jewish Church durst not attempt the change of their new-years day ; but that the Almighty was pleased to bestow a peculiar sanction upon that alteration : For , Exod. 12. 2. He commands , that the moneth wherein the Israelites came from Egypt , should be , by them , reputed the first moneth of their year . Wherefore , seing each Nation chalks out a divers Sabbath , it would appear that there is something of humour in it as well as of Religion . The Venerious Mahumetan chooseth Friday , or , dies Veneris ; The dull Iew dull Saturn's day ; The warlick Parthians Tuesday , or , Mars-day ; The cheery Europeans Sunday . And albeit the Christians are influenc'd only by inspiration ; yet , I am confident , that the heathens did follow that for Religion , which suited best with their natural temper . But this is a meditation which should travel no where beyond a mans private breast , lest it meet with enmity and beget scandal . It would puzle a heathen much to hear , that he who breaks one of these Laws , is guilty of the breach of all : But , it troubles not me , seing all these Laws are made to shew our obedience , and the breach of any one of them shewes our contempt of Him who is the author of all . And it may be this was typified in Moses's breaking both Tables with one passionat fling , after he came down from the Mount : For , if this breaking of them had not been pre-design'd for some hid end ▪ doubtless he had been reproved for his negligence . However , we may from this learn the desperate nature of passion , which made Moses , who was the meekest man upon earth , break all the Laws of God in one act . It might be also argued , that seing all the Laws of the second Table were enacted for , and respect ultimatly , the advantage of man , that where man is not wronged , there the Law cannot be broke . And thus , if a married man should have liberty from his wife to take another woman , this could be no more reputed adultery , then it could be reputed theft to take what belongs to our neighbour , himself consenting ; and that for this cause , Iacob's begetting children with his wifes maids , is not in Scripture reproved as adultery , because they were given to him by her self for that effect : but , seing the practice of all the world condemns this conclusion , far be it from me to press it further . Albeit the judicial Law ( which may be justly called the judicious Law ) is commonly reputed to be but the municipal Law of the Jews ; yet , seing it was thundered from mount Sinai with so much pomp , and is ingrost in the Books of holy Truth , and seems nearlier related to reason then any other Law , I admire why it should not be religiously observed by all Nations : especially seing , as it is , the exactest picture of Justice that ever was drawn , so it hath this of a picture in it , that it seems to look directly upon all who behold it , albeit they be placed ( amongst themselves ) in directly opposite , situations and stances . Thus this Law suits even with contrary tempers , and the unequal complexions of all Nations . I know that the ceremonial Law is likewayes insert amongst the other holy Canons , and yet binds not us who live under the jurisdiction of the Gospel : But , the reason of this seems to be , because these did immediatly concern the jewish Church , and were conversant about these holy things . And so , seing the old Testament is a description of their Hierarchy , and of God's way of working in these times , I wonder not to see these ceremonies amidst other sacred truths , and yet not observed , seing they are expresly abrogat . But , if the judicial Law , which respected not the Hierarchy of that Church , was obligatour only whilst the jewish State was in being , I admire why the Spirit of God took so much pains , first to penn it , and then to deliver it so Canon-like to posterity . And since it is a principle in Law and reason , that Laws must still stand in vigor till they be expresly abrogat , and must not be derogated from by consequences or presumptions , I admire why this Law , which God hath enervat by no express Text , should be now look'd upon as Statutes nowise a-la-mode . It is true , that our Saviour , when the woman , convicted of adultery , was brought to Him , did not , according to that Law , pronounce the sentence of death against her ; whence some think , that Church-men , following their Masters example , should not give their suffrage in criminal cases , and have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bloodless Jurisdiction ; for , they are appointed to be Nurses , not Chyrurgions . But , it is as true , that our Saviour professed in all the tract of His life , that He came not to be a Judge in things temporal , and His design in that place was only to convince them of their own sinnes , and not to absolve her , not to abrogat the Law : and therefore He desired him who was freest from sin , to cast the first stone at her . And whereas it is conjectured , that these words which our Saviour stoop'd down to write in the clay , immediatly thereafter was an abrogation of that Law ; this is a Geomancy more wilde then any lesson which is alledged to have been read in the mysterious face of Heaven , and should never be taught but in a Rabbies cabalastick Gown . And whereas it is alledged , that there are many precepts in that corpus Iuris , which respects only the humor of the Jews , I admire why that can be urged ; for certainly , theft , murder , and these other crimes punished there , are the same crimes which reigns amongst us ; and so why not punishable after that same manner ? Neither are the humors of these Jews more different from ours , then was the genius of the Romans ; and yet , few or no Nations refuse to cast their modern Laws in that antique mould . And it is very probable , that as God did , in the moral Law , teach man how to be just in his own actions , so He would likewayes instruct him by a judicial Law , how to administrate Justice to others . What can perpetuate a Law more then that the Authority whereby it is enacted should be obligatory in all ages , and the reason whereon it is founded should be eternal ? and in what Laws do these two qualities appear more , or so much , as in the judicial Laws of the Jews , where the eternal Law-giver was Legislator , and the occasion , productive of them seemed rational ( and necessar ) to His infallible omniscience ? and if in any of these statutes , our purblind judgments cannot see a present conveniency , we should rather impute that to our own simplicity , then charge it as a guilt upon His divine Statutes ; and are there not many municipal Laws in each Country , which have no hedge about them to keep them untrampled upon by wanton and too curious wits ? But , that excellent Maxime , Omnium quae fererunt Majores nostri , non est reddenda ratio , ne que certa sunt , incerta redderentur ; a reason must not be rendred for all that our Ancestors have enacted , lest what is now certain , become then uncertain . Albeit a Law enacted only by humane Authority , seem unreasonable or inconvenient ; yet , it retains it's vigor till it be abrogat by the same , or a higher Authority , then that whereby it was first statuted ; and the Law sayes , that nihil est tam naturale quam unumquodque eodem modo dissolvi quo colligatum est . And , seing the moral and judicial Laws are twisted so together , and are oft incorporated in one statute , as Levit. 20. 10. Deut. 22. 22. where adultery is forbidden , and the adulterer is to die the death : how can we think the one half of this Law obligatory for ever , and yet neglect it 's other half , wherein the punishment is specified , and which appears to have been the scope of the divine Law-giver ? For , the world needed not so much to have been acquainted , that adultery was a sin , as that that sin deserved death ; and if we allow our capricious humor the liberty to reject what we think inconvenient , we may at last arrive at that pitch of licentiousness , as to abrogat , by our practice , whatever choaks our present humor . There are many things much mistaken in that Law , which makes the dissonancy betwixt it and our Law , appear so much the greater . As for instance , it is concluded , that by that Law , no theft was punishable by death ; whereof this is given as a reason , because there is no proportion betwixt goods and life ; and that all that a man hath he will give for his life , whereas this argument would prove , that no guilt but murder should be punished with death ; and so this dart rather flees over then hits the mark at which it is level'd . And if this argument concluded , why should adultery have been punished with death by that Law , seing there seems no proportion betwixt that guilt and death ? For , if vita & fama be in Law equiparat , by that same Law , pecunia est alter sanguis . But , if there be no proportion betwixt goods and life , and if the punishment of theft ; when it is aggrag'd to it 's greatest height , cannot , in their opinion , reach so far as to be capital . Why was it , that by that Law nocturnal theevs might have been killed by those who found them ? Exod. 22. 2. For , it appears against reason , that more should be permitted to a private and passionat party , then to a dis-interested Judge . And it is clear by 2 Sam. 12. 5 ▪ that theft was in some cases capital : For , there David vows , that he who took his neighbours one sheep , and spared his own many , should surely die ; which being spoke by a just King to an excellent Prophet , and not reproved , must not be thought a flash of passion , but a well-founded sentence . Were not likewayes two theevs crucified by the Jews at the same time with our ever glorious Saviour ? which must not be thought a romish execution , seing the Law of the Romans allowed no such punishment for theft : I judge therefore , the reason why murder and adultery were punished with death , rather then all thefts , to have been , because theft may be repaired by restitution , but murder and adultery cannot . And albeit the judicial Law commands restitution only in the theft of an ox or sheep , ( things of small moment , and which may be stollen to satisfie rather hunger then lust ) yet , I see no limits set to Judges , commanding them not to inflict a capital punishment in extraordinary cases : For certainly , he who steals , may , for ought he himself knows , be about the committing of murder , seing to steal what should aliment any poor one , is , in effect , the same thing as to murder him . It is much controverted , if this Law prohibits self-murder , and I think it doth : For , we are commanded to love our neighbour as our self ; and so , since we are commanded not to kill our neighbour , that same Law must likewayes forbid our killing of our selves . But the reason probably , why no express Text did forbid that sin , was , because the Spirit of God knew that the natural aversion we have against death , would , in this , do more then supply a Law ; and that these who would be so desperat as to neglect the one , would never be so pious as to obey the other . Or else , God hath been unwilling , by making such a Law , to intimate to the world , that such a sin might be committed . Yet , it seems strange , that many are in Scripture related , as Saul and others , to have killed themselves , against whom no check stands registrated in holy Records . But , I stop here , intending to bestow a whole Tractat upon the judicial Law , a task hitherto too much neglected . The second mirrour , wherein God Almighty is to be seen , is that of His creatures ; and in that a Virtuoso may contemplat His infinite power , as in the other he may see His admirable justice . It is very observable , that when God , or His Prophets , would prove His greatness , the Sun , Orion and the Leviathan , are made use of as arguments . And when the Spirit of God descrives the inimitable knowledge of Solomb● , bestowed upon him by God , as an extraordinar mark of His favour , he sayes not , that he understood the quirks of Philosophy , or notions of Divinity ; but , it is said , that he knew all from the Cedar of Lebanon to the Hysope that grows upon the wall . And in earnest , it is strange , that when man comes into the gallery of this World , he should take such pleasure in gazing upon these ill-drawn fictions , which have only past the pencil of humane wit , and should not fix his admiration upon these glorious creatures , which are the works of that great Master ; in framing whereof , God is content to be said to have spent six dayes , to the end , that man might admire the effects of so much pains ; whereas His omnipotency might , with one fiat , have summoned them all to appear , apparrell'd in these gorgeous dresses which now adorns them . And it is as strange , that man , having that huge volumn of the Creation to revolve , wherein is such an infinit number of curious tale-duces , to feast his eyes with curiosity , and to futnish his soul with solid knowledge ; he should notwithstanding spend so much oyl and sweat , in spinning out ens rationis , materia prima , potentia obedientialis , and such like untelligible trash , which , like cob-webs , are but envenomed dust curiously wrought . And because the Gross of mankind was so gross , as not to understand God's greatness by the abstract idea's which instinct presented to him : Therefore , to teach that sensual croud , by the trunchmanrie of sense He hath bestowed upon them this mirrour , wherein they may see how infinit He is in power , who made Nothing so fruitfull , as to bud forth in this glorious crop of creatures , which now inhabits the surface of heaven and earth . I admire that such Philosophers as have had their faces wash'd at the font , can allow of Monsters , and define them to be the preter-intentional works of nature , wherein nature miss'd of her design , and was not able to effectuat what she intended : For , if nature and providence signifie the same thing in the Dictionary of christianity , it were blasphemy to think , that providence could not be able to effectuat what it once designed . All the creatures are indeed but as clay in the hand of this great Potter ; but , it were impious to think , that His art can be mistaken in framing any Vessel : wherefore , I am apter to believe , that all these creatures which the Schools term Monsters , are rather the intentions , then errors of nature ; and that as nature doth nothing without design , so it doth nothing without success . And thus I rather admire nature in these , for her cunning variety , then upbraid her with insufficiency and weakness . Neither term I an Hermophrodite , man or woman , according to the prevalency of that Sex which predomines in it , no more then I think that the Painter , when he hath delineated curiously an exact Marmaid , resolved to draw either a woman or fish , and not one distinct creature , peec'd up of both . And doubtless this error did at first proceed from mans vanity ; who concluded , that every frame which answered not that idea , which resides in him , was the effect of chance , and not of nature ; as if nature had been obliged to leave in the bibliothick of his head , the Original of all such Peeces as was to pass it's press . Seing God , in His survey of the Creation , called all that He had made good , because they were usefull . I conclude , that these are the best which are the most usefull . And albeit I condemn prodigality of ignorance , in preferring a diamond to a capon or sheep ; yet , do I not condemn such of vanity , as shine with these sparkling creatures : For , since God made nothing , which He did not destinat for some use , and seing most of these serve for no use else , doubtless , the wearing of them is most allowable . Yet , can I not allow of these gaudy compounds , which men creat to themselves ; as if something had been still wanting after the Creation was finished ; wherein man could supply God , and art , nature . The bestowing a hundred pounds upon a Tulip , or a thousand on a Picture , are not to me the meer rants of luxury ; but are courses pre-ordained by the Almighty , for returning to poor Artisans , that money , which oppression did at first most injustly screw from their weary hands . It is our ignorance of nature's mysteries which perswads us , that some , if not most of the creatures , serve rather for beautifying the universe , then for supplying necessity , an error which experience daily confutes : So , these herbs which of old cloathed only the uninhabited mountains , do now deserve their own place in Apothecaries shops . And it is most observable , that the Scurvy growes no where but where the disease rages , which is cured by it : Seing God loved variety in the Creation , He cannot hate curiosity in man , these two being correspondents ; and the one without the other would be but as flowers to the blind , or musick to the deaf . I laugh at the fruitless pilgrimages of such as travel to Ioppa or China , to satisfie their curiosity ; there being a Tredaskins closet in each Tulip , and a Solomon's Court in each Lilly of the field . And seing mens tempers are so various , it was no wonder that the creatures ( which ▪ were made for his use ) should have been made proportional to his humor : But , seing art hath in many things copied nature to the life , I think not the Symetrie nor variety to be seen amongst the creatures such an infallible argument for proving the being of a God. As is instinct , which all the art of men and Angels cannot counterfit ; and herein is it , that that grand Magician must acknowledge the finger of his Maker , seing here his own art fails . These who expect equal excellency in all the parts of this curious Fabrick , do not understand wherein its Symetrie consists . All the strings of an Instrument sound not equally high , and yet they make up the harmony : the face of the earth looks in some places deform'd and parcht ; and yet it is there the mother of rich mines ( as if God intended to bestow a great portion where He bestowes an ill face ) and what we think deformities , were placed there as patches , and are no more blemishes , then the spots are to the Leopards . I confess , that at first it puzl'd much my enquiry , for what end these mountains were made so near neighbours to the devided clouds : and I once imagin'd , that these were rather the effects of the flood , then creatures at first intended ; and were but the rubbish and mud which these impetuous waters had heap'd up in a mass : But , I was thereafter disswaded from this conjecture , by the 8. Chap. Prov. where wisdom , proving it's antiquity , sayes , that it was with God before the heavens were prepared , and the mountains setled ; by the scope of which Text , it is clear , that the heavens , hills , and the rest of the Creation , are said to bear one date . It is then more probable , that God foreseeing that the lust of conquest would , like the needle of the Compass , look oft north ; as is evident by comparing all the Monarchies ( first the Assyrian , then Grecian , then Roman , now German ) did therefore bound ambition , as it were , with high hills , ( albeit since , ambition hath found a way to climb over them ) as if He told them , that they should march no furder . Thus , it is very observable , that the northern parts of one Kingdom are alwayes more barren then the southern limits of the Country which lyes to the north of it . The north of England more mountainous and barren then the south of Scotland , albeit it ly nearer the Sun ; the south of England more pleasant and fertile then the north of France ; and the south of France then the north of Italy , &c. We must like wayes consider , that nature brused it's face so when it fell in Adam , that it did then contract many of these blemishes which now deform it ; and that as it waxes old , it 's native beauty is the more deformed by furrowed wrinkels . We cannot judge what it was in health , by it's present distempered condition , wherein it groans and travelleth in pain , as the Apostle tells us . And the differences betwixt these two states may be known from this , that God , when He compleated the Creation , saw that all was good ; whereas Solomon , having reviewed it in his time , saw all to be vanity and vexation of spirit . The third mirrour , wherein God is to be admired , is man. This is that noble creature which God was pleased to mould last of all others , not willing to bring him home , till , by the preceeding Creations , He had plenished his house abundantly for him . And albeit in the creation of all other creatures , it is only said , that God spoke , and it was : Yet , when man was to be framed , the cabinet Council of heaven was call'd ▪ and it is said ( let us ) as if more art had been to be shewed here , then in all the remanent Fabrick of the terraqueous Glob , and glorious Circles of heaven . It is likewise very observable , that albeit all the fishes of the sea were formed by one word , all the beasts of the field by one act , &c. Yet , God was pleased to bestow two upon the creation of man ; by the first , his body was created out of the dust , and thereafter , was breathed in , his soul. And albeit transient mention is only made of all other Creations ; yet , the history of mans Creation is twice repeated , once , Gen , 1. 27. and again , 2. 7. And , least that foreseen deformity , wherewith he was to be besmear'd after his fall , should make it be questioned , that at his first creation he had received the impressa of God's Image , this is oft repeated : For , in the 26. ver . Gen. 1. it is said , Let us make man in our image ; and then again ▪ and after our likeness . And in the 27. verse , So God created man in his own image ; and again immediately thereafter , in the image of God created he him . Yet , I am confident , that this image is so bedabled in the mire of sin , and so chattred by it's first fall , and this divine impressa , and print , so worn out , by our old and vicious habits , that , if this genealogy had not been so oft inculcat , we could not but have called it in question , albeit our vanity be ready enough to believe a descent so royal and sublime . Wherefore I must again admire the folly of Atheists , who , by denying a Deity , cloud their own noble birth-right . But , albeit man be made after God's image , yet , that can be no argument to conclude , that therefore God may be made after man's image , or represented under his figure , as the Anthropomorphits foolishly contend , no more , then if we should conclude , that because a Copy may be taken off an Original , therefore an Original may be taken off a Copy . Neither is this representation salv'd from being idolatry , by alleaging , that the image is not worshiped , but God , who is represented by it : For , it hath been well observed by an ancient Father , that idolatry in Scripture is called adultery ▪ And it is no good excuse for an adulteress , that she did ly with another because he represented her husband to her , and resembled him as a Copy doth it's Original : Yet , seing nothing is room'd in our judgment and apprehension , but what first entred by the wicket of sense , it is almost impossible for man to conceive the idea of any thing but vested with some shape , as each man's private reflections will abundantly convince him , As the boundless Ocean keeps and shews it 's well drawn images , whilst it stands quiet , with a face polisht like a christal cake , but losses them immediately , how soon it 's proud waves begin to swell and in rage , to spit it's froathy foam in the face of the angry heavens ; so , whilst a stoical indolency and christian repose smooths our restless spirits , it is only then , that the soul of man can be said to retain that glorious image of God Almighty , with which it was impress'd at it's created nativity . But , when the waves of choler begin to roar , or the winds of vanity to blow , then that glorious image is no more to be discerned in him , then the shadows and representations of in-looking objects are to be seen and discerned in the disquieted bosom of the troubled waters . The stings of a natural conscience , which , according to each mans actings , creats to him either agues of fear , or paradises of joy , do by these ominating presages , convince us of the immortality of the soul : and seing we see its predictions , both in dreams , in damps of melancholy , and such like enthusiastick fits , followed by suteable events ; why may we not like wayes believe its predictions , as to its own immortality , it being the prudence of a Virtuoso to lay hold of every mean , which may allay the rage of his hereditary misfortunes ? And to what end would the soul of man receive such impressions of fear and hope , if , by its mortality , it were not to be stated in a condition , wherein its fears and hopes were to have suteable rewards or punishments ? Moreover , seing God is just , He will punish and reward : and therefore , seing He punishes and rewards not men according to their merits , or demerits here , there must be doubtless a future state wherein that is to be expected . But , that which convinces my private judgment most of this truth , is , that the noblest Souls , and the sharpest sighted , do , of all others , most desire the state of separation , and have the weakest attaches to this life ; which must doubtless proceed from an assurance of immortality , and that it hath , from the Pisgah of its contemplation , got a view of the spiritual Canoan : For , seing the brutishest of creatures abhors annihilation , as the most aversable ill in nature , doubtless the soul of man , which is the most divine of all creatures , would never appete this separation , if by it it were to be extinct , and to be no more . And how absurd were it to believe , that man's soul should be made after God's image , and yet conclude it mortal , a quality repugnant to any thing that is divine ? As also , how can the soul be thought to perish with the body , seing these accidents which destroy the body cannot reach it ? how can the heat of a feaver burn , or rheums drown , that which is not corporeal and cannot be touched ? And , seing man's least peccadilio against God Almighty , is against one who is infinit , were it not absurd to think , that it could be proportionally punished in the swift glass of man's short life ? then which , nothing is more finit , or sooner finished . As the soul is God's Image , So it's products are the images of His admirable operations . Do not Mathematicians creat eagles , doves , and such like automata's ? And spring not flowers from the Chimists glasses ? And thus art , which is man's offspring , doth ape nature , which is the workmanship of the Almighty : and therefore , seing the soul can with one thought grasp both the Poles , can dart out it's conceits as far as the furdest borders of the imaginary spaces , creat worlds , and order , and disorder , all that is in this which is already created ; it 's strange to think it to be either corporeal or mortal : For , if it were corporeal and a mass of blood , it's actings would be lent and dull , neither could it's motions be so nimble and winged , as are these of our agile spirits . It were impossible for our narrow heads , to inn all these innumerable idea's ( which are now in them ) if these were all corporeal , and if these be not corporeal , that which produces them most be doubtless incorporeal , seing simile generatur à simili ; and dull flesh and blood could never produce such spiritual emanations . As the soul is God's Image , so in this it resembles Him very much , that we can know nothing of it's nature without it's own assistance : like a dark lanthron , or a spy , it discovers every thing to us , except it self . And because it refuses us the light of it's candle , whilst we are in the quest of it's mysteries ; therefore it is , that our re-searches of it's nature are gropeings in the dark : and so ofttimes vain , if not ridiculous . Avicenna , Averroes , and the remanent of that Arabian tribe , admiring it's prodigious effects , did attribute our spiritual motions to assisting Angels ; as if such admirable notions could not be fathered upon less sublime causes ; which Cardan likewayes thinks , do offer their assistance and light to sensitive creatures , but that the churlishness of their mater will not suffer them to entertain such pure irradiations . This disparages so much humanity , making man only a statue , that it were against the soul's interest to admit of any such idea's : For , as it tends more to the Artists praise to cause his products move from hid and internall springs , then from extrinsick causes ; as we see in Watches and such like . So it is more for the honour of that great Artist , and more suteable to the being and nature of His creatures , that all it's operations flow from it self , then from assisting but exteriour co-adjutors ▪ which makes me averse from Aristotle's opinion of the motion of the spheres by intelligences . And it were absurd to think , that men should be blamed or praised for those effects which their assessour Angels could only be charged with . The Platonicks alleaged , that all souls existed before their incarceration in bodies ▪ iin which state of pre-existence , they were doted with all these spiritual endowments , which shall attend them in the state of separation : and that at their first allyance with bodies , their native knowledge , was clouded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the putting off knowledge for a time , till , by a reminiscentia , their intellectuals revived , as by a resurrection . And Origen added , that these souls were , according to their escapes , committed in the state of their primitive separation , yoaked with better or worse bodies ; a shift taken , in all probability , by him , to evite the apprehension of God's being injust , for nfusing innocent souls , in bodies which would infect them ; and by drawing them in inevitable snares , at last condemn them , or at least their infusion was the imprisoning these who were not guilty ; a difficulty which straits much , such as maintain that the soul is not ex traduce . What the hazard of this opinion may be , my twilight is not able to discover . It may be , that the Stoicks mistake in making the souls of men to be but parcels , decerpt from that universal anima mundi ( by which they doubtless meant God Himself ) was occasioned by a mistake of that Text , that God breathed into man's nostrils , the breath of life : concluding , that as the breath is a part of the body which breathed it , So the soul behoved to be a part of that divine essence , from which , by a second consequence , they concluded , that the soul , being a part of that divine beeing , could not suffer , nor undergo any torments ; as is asserted by Seneca , epist. 29. Cicero , tusc. 5. and defended by their successors , these primitive hereticks , the Gnosticks , Manichees and Priscillianists . But this bastard is not worth the fostering , being an opinion that God hath parts , and man real divinity , and is doubtless a false and flattering testimony given by the soul to it self : For , seing the soul is , by divine Oracles , told us to be made after God's Image , it can be no more called a part of God , then the picture should be repute a part of the Painter . Aristotle ( like the devil ( who because he knows not what to answer , answers ever in engines ) tells us , that anima is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a terme fitted to exercise the empty brains of curious Pedants , and apter to beget , then explicat difficulties . Neither believe I , that his three souls , which he lodges in man , to wit , the rational , sensitive and vegetative , do differ more amongst themselves , then the will , understanding and fancy differ from the two last ; So that his arithmetick might have bestowed five souls upon man , as well as three : But , seing he , and many of his disciples , believe these to be three and yet these three to be but one ; I admire why they should be so nice , as not to believe that pious mystery of the holy Trinity : whereof in my opinion , his trinity of the soul is as apposit an emblem , as was the conceit of a simple Clown , who being askt , how he could apprehend the three glorious persons to be but one ? did fold his garment in three plates , and thereafter drew out all the three in one ▪ As the herauldrie of our reason cannot blazen the souls impressa ; So can it not help us to line out it's descent : and such would appear to be the excellency of that noble creature , that heaven and earth seem to contend , the which shall be the place of it's nativity . Divines ( who are obliged to contend for heaven , because they are it 's more immediat Pensioners ) will have it to be created and infused : whereas Philosophers ( ambitious to have so noble a compatriot , and willing to gratifie nature , which aliments their sublime meditations ) contend , that it is ex traduce , and is in generation , the bodies other twinne . And albeit it would appear from Scripture , that God accomplish'd the Creation the first seven dayes , and that nature did then pass child-bearing : Yet , that , in my judgment , must be meant of the Creation of whole species , and not of individuals , and to press the souls not traduction ; I shall lend only one argument , not because it is the best , but because it is my own . We see , that there where the soul is confess'd to be ex traduce , as in bruits and vegetative creatures , that nature , as it were , with a pencil , copies the young from off the old . The young Lyons are still as rapacious and roaring as were their Syers , from whose loyns they descended : and the Rose being pous'd up by the salt nitre which makes it vegetative , spreads the same leaves , and appears with the same blushes or paleness that beautified it's eye-pleasing predecessors . The reason of which continual assimulation , preceeds from the seeds , having in it's bosome , all these qualities and shapes , which appear thereafter in it's larger products , whereof they were but a mappe or index . Whereas man resembles never , at least not oft , these who are called his parents ; the vitious and tall father , having oft low , but vertuous children ; which shows , that the soul of man is not derived by generation , and that the soul bestowed upon the son's body , is most different and assymbolick to that which lodged in the father . And this may be further confirmed by that excellent passage , Prov. 20. 27 , where it is said , that the understanding of man is the candle of the Lord. Our soul is God's Image , and none can draw that Image but Himself ; we are the stamp of His divine nature , and so can only be formed by Himself , who is the glorious Seal . From this divine principle , that man's soul is made after God's Image , I am almost induced to believe , that prophesie is no miraculous gift bestowed upon the soul at extraordinary occasions only , but is a natural ( though the highest ) perfection of our humane nature : For , if it be natural for the stamp , to have impress'd upon it all the traits that dwell upon the face of the Seal , then it must be natural to the soul , which is God's impressa , to have a faculty of foreseeing , since that is one of God's excellencies . Albeit I confess , that that Stamp is here infinitly be-dimm'd and worn off ; as also , we know by experience , that men upon death bed , when the soul begins ( being detached by sickness from the bodies slavery ) to act like it self , do foresee and foretell many remote and improbable events : and for the same reason do I think predictions , by dreams , not to be extraordinary revelations , but rather the products natural of a rational soul. And if sagacious men can be so sharp-sighted in this state of glimmering , as to foresee many events which fall out , why may we not say , that man , if he were rehabilitat in the former state of pure nature , might , without any extraordinary assistance , foresee and prophesie ? For , there is not such a distance betwixt that foresight and prophesie , as is betwixt the two states of innocency and corruption , according to the received notion , which men have settled to themselves of that primitive state of innocency . From the same principle , may it likewayes be deduced , that natural reason cannot but be an excellent mean , for knowing , as far as is possiible , the glorious nature of God Almighty : He hath doubtless lighted this candle , that we might , by it , see Himself ; and how can we better know the Seal , then by looking upon it's impression . And if Religion and it's mysteries , cannot be comprehended by reason ▪ I confess it is a pretty jest , to hear such frequent reasonings amongst Church-men , in matters of Religion . And albeit faith and reason be look'd upon as Iacob and Esau , whereof the younger only hath the blessings , and are , by Divines , placed at the two opposit points of the Diameter ; yet , upon an unbyassed inquiry , it will appear , that faith is but sublimated reason , calcin'd by that divine chymical fire of Baptisme ; and that the soul of man hath lurking in it , all these vertues and faculties which we call Theological ; such as faith , hope and repentance : for else David would not have prayed , Enlighten , Lord , my eyes , that I may see the wonders of thy Law ; but rather , Lord bestow new eyes upon me . Neither could the opening of Lidea's heart , have been sufficient for her conversion , if these pre-existing qualities had not been treasur'd up there formerly : So that it would appear , that these holy flames lurk under the ashes of corruption , untill God , by the breath of His Spirit ( and that wind which bloweth where it listeth ) sweep them off : And that God , having once made man perfect in the first Creation , doth not in His regeneration super-add any new faculty ( for else the soul had not at first been perfect ) but only removes all obstructing impediments . I am alwayes ashamed , when I hear reason call'd the step-mother of faith , and proclaimed rebel against God Almighty , and such declared traitors , as dare harbour it , or appear in it's defence . These are such fools as they who break their Prospects , because they bring not home to their sight the remotest objects ; and are as injust as Iacob had been , if he had divorc'd from Leah , because she was tender-eyed : whereas , we should not put out the eyes of our understanding , but should beg from God the eye-salve of His Spirit for their illumination . Nor should we dash the Prospect of our reason , against the rockie walls of dispair ; but should rather wash it's glasses with the tears of unfeigned repentance . Ever since faith and reason have been , by Divines , set by the ears , the brutish multitude conclude , these who are most reasonable to be least religious ; and the greatest spirits to be least spiritual : a conceit most inconsistent with that divine parable , wherein these who received the many talents improved them to the best advantage , whilst he who had but one laid it up in a napkin . And it is most improbable , that God would choose low shrubs , and not tall Cedars , for the building of His glorious Temple . And it is remarkable , that God , in the old Law , refused to accept the first born of an asse in sacrifice , but not of any other creature . And some , who were content to be call'd Atheists , providing they were thought Wits , did take advantage in this of the Rables ignorance , and authorized by their devilish invention , what was at first but a mistake : and this unridles to us that mystery , why the greatest Wits are most frequently the greatest Atheists . When I consider , how the Angels , who have no bodies , sinn'd before man ; and that brutes , who are all body , sin not at all , but follow the pure dictates of nature . I am induced to believe , that the body is rather injustly bamed for being , then that really it is , the occasion of sin ; and probably , the witty soul hath in this , cunningly laid over upon it's fellow , that where with it self is only to be charged . What influence can flesh or blood have upon that which is immaterial , no more sure then the case hath upon the Watch , or the heavens upon it's burgessing Angels ? And see we not , that when the soul hath bid the body adieu , it remains a carcasse , fit nor able for nothing . I believe , that the body being a clog to it , m●y slow it's pursute after spiritual obiects , and that it may occasion , indirectly , some sins of omission : For , we see palpably , that eating and drinking dulls our devotions ; but , I can never understand , how such dumb Orators , as flesh and blood , can perswade the soul to commit the least sin . And thus , albeit our Saviour sayes , that flesh and blood did not teach Peter to give him his true Epithets ; neither indeed could it : Yet , our Saviour imputes not any actual sin to these pithless causes . And seing our first sin hath occasioned all our after sinning , certainly , that which occasioned our first sin was the main source of sinning , and this was doubtless the soul ; for , our first sin being an immoderat desire of knowledge , was the effect and product of our spirit , because it was a spiritual sin ; whereas if it had been gluttony , lust or such like , which seems corporeal , the body had been more to have been blamed for it . And in this contest , I am of opinion , that the soul wins the cause , because it is the best Orator . What was the occasion of the first ill , is much debated ( and most deservedly ) amongst Moralists ; for , that which was good could not produce that which was evil , seing that which works mischief cannot be called good . Nor can we ascribe the efficiency of the first evil to evil ▪ for then the question recurres , what was the cause of that evil ? And by this , the supposition is likewise destroyed , whereby the evil enquired after , is supposed to be the first evil : but , if we enquire , what could produce in the Angels that first sin , whereby they forfeited their glory ? we will find this disquisition most mysterious . And it is commonly believ'd , but by what revelation I know not , that their pride caus'd their fall ; and that they carcht their bruise in climbing , in desiring to be equal to their Creator , they are become inferior to all their fellow creatures . Yet , this seems to me most strange , that these excellent spirits whose very substance was light , and who surpassed far , man , in capacity and understanding , should have so err'd as to imagine , that equality fa●sable , a fancy which the fondest of men could not have entertained . And it were improbable to say , that their error could have sprouted at first from their understandnging ; and to think it to have been so gross , as that fallen man doth now admire it : but , why may we not rather think , that their first error was rather a crookedness in their will , then a blindness in their judgment ▪ and that they fretted to see man , whom they knew to be inferiour to themselves by many stages , made Lord of all that pleasant Creation , which they gazed on with a stareing maze . And that this opinion is more probable , appears , because this Sin was the far more bating , seing it appeared with all the charmes , wherewith either pride , vanity or avarice could busk it ; and explicats better to us the occasion of all that enmity with which that Serpent hath alwayes since pursued silly man : But , whither God will save just as many believers as there fell of the Angels , none can determine ; neither can it be rationally deduced from that Scripture , Statuit terminos gentium , juxta nu●erum Angelorum Dei. But , if it please God so to order it , it will doubtless aggrage their punishment , by rackling their disdain . And seing the Angels have never obtained a remission for this crime , it is probable , that the correspondent of their sin is , in us , the sin against the holy Ghost . For , if their lapse had been pardonable , some one or other of them had in all probability escap'd ; but , if this was not that unpardonable sin , I scarce see where it shall be found . For , to say that it is a hateing of God , as God , is to make it unpracticable rather then unpardonable : For , all creatures appete naturally what is good , and God , as God , is good ; So that it is impossible that He can be hated under that reduplication . It may be likewise conjectured , that voluntar and deliberate sacriledge is the sin against the holy Ghost ; because Ananias and Saphira , in with-holding from the Church , a part of the price for which they sold their lands , are , by Peter , said to have lied , not to man , but to the holy Ghost ; and his wife is there said to have tempted the Spirit : but , seing both of them resolved to continue in the Church ( a resolution inconsistent with the sin against the holy Ghost ) And seing many sins are more heinous , I cannot interpret this lying to the holy Ghost to be any thing else , but a sin against light , in which most penitents have been involved ; albeit , I confess , this was a gross escape , seing it rob'd God of His omnisciency , and supposed that He was not privy to such humane actings as have not the Sun for a witness . I do then conclude , that the sin against the holy Ghost may rather be a resolute undervaluing of God , and a scorning to receive a pardon from Him : and this is that which makes the Angels fall irrecoverable , and like the flaming sword , defends them from their re-entry into that Paradise from which they exile . And albeit to say , that the Angels rebellion flows from God's denying them repentance , may suit abundantly well with His unstainable justice ; yet , it is hard to reconcile it with his mercy . And this makes my private judgment place the unpardonableness of this sin , not in God's Decree , but in their obduration and rebellious impenitency : And the reason why these who commit this sin are never pardoned , is , because a pardon is never sought . That place of Scripture , wherein Esau is said to have sought the blessing with tears and not to have found it , astonishes me : Yet , I believe , that if his tears had streamed from a sense of his guilt more then of his punishment , doubtless he had not weept in vain ; and in that he tear'd , he was no more to be pitied , far less pardoned , then a Malefactor , who , upon the scaffold , grants some few tears to the importunity of his tortutes , but scornes to acknowledge the guilt of his crime : for , pain , by contracting our bodies , strains out that liquid mater , which thereafter globs it self in tears : there could ●ome no holy water from the pagan font of Esaw's eyes ; and if his remorse could have pierc'd his own heart , it had easily pierc'd heaven . Whilst others admire , I bless God , that He hath closed up the knowledge of that unpardonable sin under his own privy Seal : for , seing Sathan tempts me to sin with the hopes of an after-pardon , this bait is pull'd off his hook , by the fear I stand under , that the sin to which I am tempted , is that sin which can expect no pardon . And albeit it be customary amongst men , to beacon and set a mark upon such shelves and rocks as destroy passengers ; yet , that is only done where commerce is allowed and sailing necessar : But , seing all sin is forbidden , God was not obliged to guard us with the knowledge of that sin , no further then by prohibiting us not to sin , but to stand in awe . That first sin whereby our first Parents forfeited their primitive excellencies , was so pitifull a frailty , that I think we should rather lament , then enquire after it . To think that an aple had in it the seeds of all knowledge , or that it could assimulate him to his Creator , and could , in an instant , sublimate his nature , was a frailty to be admired in one of his piety and knowledge . Yet , I admire not that the breach of so mean a Precept was punish'd with such appearing rigor , because , the easier the command was , the contempt was proportionally the greater ; and the first crimes are by Legislators punished , not only for guilt , but for example : But , I rather admire what could perswade the facile world to believe , that Adam was created , not only innocent , but even stored with all humane knowledge : For , besides that , we have no warrand from Scripture for this alleadgiance , this his easie escape speaketh far otherwayes . And albeit the Scripture tells us , that man was created perfect ; yet , that inferres not that man was furnished with all humane knowledge : For , his perfection consisted in his adoring of , and depending upon , God , wherein we see these are exactest , whose judgements are least pestered with terrestrial knowledge , and least diverted with unnecessar speculations . And thus it appears , that these Sciences , after which his posterity pants , were not intended as noble appanages of the rational soul , but are rather toyish babies busk't up by fal'n man , whereby he diverts himself from reflecting too narrowly upon his native frailty . And thus Scripture tells us , that God made man perfect , but that He sought out to Himself many inventions , where perfection and invention seem to be stated as enemies ; and it is palpable , that these Sciences , which are by us lawrel'd and rewarded , are such , as were inconsistent with that state of innocency , such as Law , Theology and Physick . And as for the rest , it is absur'd to think , that Adams happiness did consist in the knowledge of these things which we our selves account either impertinent or superfluous . But , that which convinces me most of this , is , that we forfeited nothing by Adam's fall which Christ's death restores not to us ; wherefore , seing Christ by his own , or his Apostles promises , hath not assured us of any sub-lunary or school knowledge ; nor hath our experience taught us , that Sciences are entailed upon the Saints , I almost believe , that Adam neither possest these before , nor yet lost them by his fall . Neither think I St. Paul the more imperfect , that he desired to know nothing but Christ and Him crucified : So that the difference betwixt Adam and his successors , stood more in the straightness of his affections , then in the depth of his knowledge . For , albeit it be believed , that the names whereby he baptised the creature , were full histories of their natures written in short hand ; yet , this is but a conjecture authorized by no holy Text. It is a more civil error in the jewish Talmudists , to think that all the creatures were brought to Adam , to let him see that there were none amongst them fit to be his companion , nor none so beautifull as Eve , then it is in their Cabalists to observe , that the hebrew word , signifying man , doth , by a transposition of letters , signifie likewayes , benediction , and the word signifying woman , makes up malediction . If we should take a character of Adam's knowledge from the Scriptures , we shall find more imprudence charged upon him then upon any of his successors : For , albeit the silly woman was not deceived without the help of subtilty ; yet , Adam sinned upon a bare suggestion , and thereafter was so simple , as to hide himself when God called him to an account , as if a thicket of trees could have sconced him from his all-seeing Maker ; and when he was accused , was so simple , as to think his wives commands sufficient to exoner him , and so absurd , as to make God Himself sharer with him in his guilt , the woman whom thou gavest me , &c. There is more charm in acquireing new knowledge , then in reflecting upon what we have already gain'd , ( as if the species of known objects did corrupt , by being treasur'd up in our brains ) And this induces me to believe , that our scantness of native knowledge , is rather a happiness then a punishment ; the Citizens of London or Paris are not so tickled by the sight of these stately Cities , as strangers who were not born within their walls , and I may say to such , as by spelling the Starres desire to read the fortunes of others , as our Saviour said to Peter , when he was desirous to know the horoscope of the beloved Apostle , What is that to thee ? What can it advantage us to know the correspondence kept amongst the Planets , and to understand the whole anatomy of natures skeleton ; in gazing upon whose parts , we are oft times as ridiculous as children , who love to leaf over taliduce Pictures ; for in both variety is all the usury that can be expected , as the return of our time and pains ; and if we pry inly into this small ma●s of our present knowledge , we shall find , that our knowledge is one of the fertilest fountains of our misery : For , do not such as know that they are sick , groan more heavily then a countrey Clown , who apprehends nothing till extremity creat in him some sense ? And doubtless the reason why children and idiots endure more , and drunken men escape mo dangers then others , is , because albeit they cannot provide such apt remedies , yet , they are less acquainted with what they feel then we are . Are not these who understand that they are affronted , more vex'd then such as are ignorant of these misfortunes ? and these who foresee the changes and revolutions , which are to befall either their friends or their countries , are thereby more sadly diseased , then he who sees no further then his nose ? Our Saviour wept when He did foresee , that one stone of Ierusalem should not be left upon another ; and when Hazael askt Elisha why he wept , he told him , it was because he did foresee what mischief Hazael was to do in Israel . Let us not then complain of the loss of Adam's knowledge , but of his innocency ; we know enough to save us , and what is more then that , is superfluous . Adam cannot be thought to have been the first sinner , for Eve sinned before him ; So that albeit it seem a paradox , yet it is most probable , that albeit Adam had for ever abstained from eating the forbidden fruit , his posterity had been still as miserable as now they are ; seing the guilt of either of the Parents had been sufficient to tash the innocency of the children . For , as the Scripture tells us , who can bring a clean thing out of an unclean ? And David , in that Text , which of all others speaks most expressly of original sin , layes the guilt upon her and confesseth only , that his mother had conceived him in sin . As Adam was not the first sinner , So the eating of the aple may be justly thought not to be the first sin ; Eve having , before his eating the aple , repeated most falsely the Command : For , whereas God did assure them , that in that day they did eat the fruit , they should surely die , Eve relates it thus , Ye shall not eat the fruit , least ye die , representing only that as contingent which was most certain : and whereas God had only said , ye shall not eat of the fruit of the tree , Eve sayes , God said , ye shall not touch it ; which it may be furnish'd the serpent this argument to cheat her , ye see God hath deceived you , for the fruit may be touched without danger , why may it not then be eaten without hazard ? and it is probable , that he hath failed in the one as well as in the other . But to abstract from this , it cannot be said , that the eating of the forbidden fruit was the first sin ; for , before Adam did eat thereof , he behoved both to believe the Serpent and mis-believe his Maker , and thus mis-belief was the first sin : For , after he had credited the Serpents report , he was no longer innocent , and so he did not eat the aple till after his fall . What wiser are these Divines , who debate , whither Adams falling-sickness and sin had become heriditarie , if our predecessors had come out of his loins before he sin'd , then these who combated for the largest share of the King of Spains gold , if it had been to be devided ? In the Almighties procedure against poor Adam for this crime , His infinite mercy appears to admiration ; and God foreseeing , that man might sharpen the ax of justice too much upon the whet-stone of private revenge , seems to have , in this process , formed to him , an exact model of inquisition . For , He arraigns and cites Adam , Adam , where art thou ? He shews him his dittay , Hast thou eat of the fruit whereof I commanded thee that thou shouldst not eat ? He allows him exculpation , Who told thee ? and in order thereto , did examine the woman , upon whom Adam did transfer the guilt . And albeit nothing could escape His omnisciency , and that He did see Adam eat the aple , yet , to teach Judges that they should walk according to what is proven , and not according to what they are themselves conscious to , He did not condemn him till first he should have a confession from his own mouth . And thus , Gen. 18. 21. the Lord sayes ▪ Because the cry of Sodom is great — I will go down and see whether they have done altogether according to the cry of it , &c. And in the last place , albeit the fatal decree did bear , in that day that thou eatest thereof , thou shalt surely die , yet , were his dayes prolonged a hundred and thirty years after the sin was committed . It is too curious a disquisition to enquire how God can be said to be mercifull , mercy being the mitigation of justice , of which His pure nature cannot be capable , seing whatever He wills is just : And so He cannot be thought in any thing which He wills to recede from justice , and so can no more properly be said to be mercifull , then one Act can be both the Law and the mitigation of the Law. But I will press no point of this nature , knowing that humble modesty is the best Theology . The vatican of paganism cannot , for the male-ness of it's stile , match that matchless Book of Genesis , whereof each sentence seems a quarry of rich meditations , and each word a spell , sufficient to conjure the devil of Delphos . Might not that excellent expression , Let us make man after our image , convince any of the being of a Trinity , who deny plurality of Gods. It is wonderfull , that the Saturn-humour'd Jew can , in this Passage , mis-take his own Saviour ; and it is strange that he should not , from the triangular architecture of his own heart , conclude the Trinity of the God-head , whose temple it was appointed to be . Albeit I be an admirer of this nurse of Cabalism ; yet , I approve not the conceit of these doting Rabbies , who teach , that God from His own mouth , dited both the words and mater of the Pentateuch ; whereas , He furnish'd only to the other Prophets the mater and subject unphrased : for , not only did God promise , that He should put His words in their mouths , but likewayes , they preface thus their own prophesies , In the dayes of such a King , the Word of the Lord came to such a Prophet , saying , &c. Neither is this conceit consistent with that high esteem , which they , ( even in this ) intend for their patron , Moses ; seing it allows him less trust from his divine Master , then the other Pen-men of Scripture had reposed in them . That brain hath too little pia mater , that is too curious to know why God , who evidences so great a desire to save poor man , and is so powerfull , as that his salvation needed never have run the hazard , if His infinit wisdom had so decree'd , did yet suffer him to fall : For , if we enter once the lists of that debate , our reason is too weak to bear the burden of so great a difficulty . And albeit it may be answered , that God might have restrained man , but that restraint did not stand with the freedom of mans will which God had bestowed upon him ; yet , this answer stops not the mouth of the difficulty . For certainly , if one should detain a mad man from running over a precipice , he could not be thereby said to have wronged his liberty : and seing man is by many Divines allowed a freedom of will , albeit he must of necessity do what is evil , and that his freedom is salv'd by a liberty to choose only one of moe evils , it would appear strange why his liberty might not have consisted well enough with a moral impossibility of sinning , and might not have been abundantly conserved in his freedom to choose one of moe goods : yet , these reasonings are the calling God to an account , and so impious . For , if God had first created man , surrounded with our present infirmities , could we have complained ? Why then should we now complain , seing we are but faln to a better estate then we deserved ; seing we stumbled not for want of light ▪ but because we extinguish'd our own light , and seing our Saviours dying for us may yet re-instate us in a happier estate then that from which we are now faln . Albeit the glass of my years hath not yet turn'd five and twenty , yet the curiosity I have to know the different limbo's of departed souls and to view the card of the region of death , would give me abundance of courage to encounter this king of terrors , though I were a pagan : But , when I consider what joyes are prepared for them who fear the Almighty , and what craziness attends such as sleep in Methuselams cradle , I pity them who make long-life one of the oftest repeated petitions of their Pater noster ; and yet these sure are the more advanc'd in folly , who desire to have their names enshrin'd after death in the airy monument of fame : Whereas it is one of the promises made to the Elect , that they shall rest from their labours , and their works shall follow them . Most mens mouths are so foul , that it is a punishment to be much in them : for my own part , I desire the same good offices from my good name that I do from my cloaths , which is to skreen me from the violence of exteriour accidents . As these Criminals might be judg'd distracted , who being condemned to die , would spend their short reprival in disputing about the situation and fabrick of their gibbets ; So may I justly think these literati mad , who spend the short time allotted them for repentance , in debating about the seat of hell , and the torments of tortur'd spirits . To satisfie my curiositie , I was once resolv'd , with the Platonick , to take the promise of some dying friend , that he should return and satisfie me in all my private doubts concerning hell and heaven ; yet I was justly afraid , that he might have return'd me the same answer which Abraham return'd to Dives , have they not Moses and the Prophets ? if they hear not them , wherefore will they be perswaded though one should rise from the dead ? The Millenar's ephimerides , which assures us , that Christ shall reign a thousand years with the Saints on earth , is as sensual an opinion as that of the Turks , who make heaven a bordell , wherein we shall satisfie our venerious appetites ; for the one shews the vain glory and vindictive humour of the Saints , as palpably as the other shews the lust of the Mahumetans . If Christs reigning som any years be for convincing the world that he is the real Messiah , their heresie should have ante-dated his coming ; and his reign should rather have begun long since , when many ages were to be converted , or at least it should not have been thrust out upon the selvage and border of time , when very few shall remain to be convinc'd : and if in this they intend a displaying of Christs glory , certainly they are mistaken ; for what honour can it be for a King , to have his footstool made his Throne ? So that I think , these poor Phanaticks have taken the patronage of this error rather by necessity then choice , all other opinions and conceits being formerly pre-ingaged to other Authors . As I am not able , by the Iacobsladder of my merits , to scale heaven , So am I less able , by the Iacobs-staffe of my private ability , to take up the true altitude of its mysteries . I have travell'd no further in Theology then a Sabbath-dayes journey ; and therefore , it were arrogance in me to offer a map of it to the credulous world : But , if I were worthy to be consulted in these spiritual securities , I should advise every private Christian , rather to stay still in the barge of the Church with the other Disciples , then by an ill bridled zeal , to hazard drowning alone with Peter , by offering to walk upon the unstable surface of his own fleeting and water-weak fancies , though with a pious resolution to meet our Saviour . For , albeit one may be a real Christian , and yet differ from the Church , which sayes , that the wise men who come to bow before our Saviours cradle-throne , were three Kings , and in such other opinions as these , wherein the fundamentals of faith and quiet of the Church are no wayes concerned ; yet certainly , he were no wise man himself , nor yet sound Christian , who would not even in these bow the flag of his private opinion to the commands of the Church . The Church is our mother , and therefore we should wed no opinion without her consent who is our parent ; or if we have rashly wedded any , it is in the power of the Church and her Officials to grant us a divorce . As for my self , my vanity never prompted me to be standard-bearer to any , either new Sect , or old Heresie ; and I pity such as love to live like Pewkeepers in the house of God , busied in seating others , without ever providing a room for themselves . If there be any thing in this Discourse which may offend such as are really pious , it shall much grieve me , who above all men honours them most . What I have spoken against cases of Conscience and the like , strikes not against their Christian fellowship and correspondence , but against the apish fopperies of prentending counterfeits . It shall alwayes be my endeavour for the future , rather to drop tears for my own sins and the sins of others , then yrk for their conversion : our prayers help such as never heard them , whereas these only who read our discourses are better'd by them . Abrahams prayers prevailed more with God ( even for Sodom ) then Lot's re-iterated Sermons ; and no wonder that the success be unequal , seing in the one we have to do with a mercifull God , whereas in the other we must perswade a hard-hearted people . I intend not to purchase from posterity the title of Reformer , seing most of these have faln under the same guilt ; and have had the same fate , with that curious Painter , who having drawn an excellent face , as happily as could have been expected from the smoothest mirrour , did thereafter dash it afresh upon the suggestion of each intrant , till at last he reformed it from being any way like to the Original . Divinity differs in this from all other Sciences , that these being invented by mortals , receive growth from time and experience ; whereas , it being penn'd by the omniscient Spirit of God , can receive no addition without receiving prejudice . It is most remarkable , that our Saviours Prayers , His Sermons and the Creed , delivered to us by His Apostles , were roomed up in farr narrower bounds then these of our times , which an hidropsie of ill concocted opinions hath swell'd beyond their true dimensions : many whereof have either been brooded by vanity or interest ; or else ignorant and violent defendents being brought to a bay , by such as impugn'd their resolv'd-upon principles , have been forc'd to assert these by-blow and preter-intentional tenets ; and having once floored them , have thereafter judg'd themselves concerned to defend them , in point of Scholastick honour . Some well-meaning Christians likewayes , do sometimes , for maintenance of what is lawfull and pious , think , that they may lawfully advance opinions , which otherwayes they would never have allowed of ; and as in nature we see , that the collision of two hard bodies makes them rebound so much the further from one another , So opposition makes both parties fly into extremeties . Thus I believe , that the debates betwixt Roman-catholicks and Protestants , concerning the Virgin Mary , have occasion'd , in some amongst both , expressions , if not hereticall , yet aleast undecent . Thus a great many Confessions of Faith become , like Noahs Ark , a receptacle of clean and unclean : and which is also deplorable , they do , like ordinar dyals , serve only for use in that one meridian for which they are calculated , and by riding twenty miles ye make them heterodox . I speak not this to the disparagement of our own Church , ( which I reverence in all it's Precepts and Practices ▪ ) but to beget a blushing conviction in such as have diverted from it ; and whose conventicles , compared with our Ierusalem , resemble only the removed huts of these who live a part , because they are sick of the plague . I am not at a maze , to see men so tenacious of contrary principles in Religion ; for , man's thoughts being vast and various , he snatches at every offered suggestion , and if by accident he entertain any of these many , as a divine immission , he thereafter thinks it were blasphemy to bring that thought to the test of reason , because he hears that faith is above reason , or to relinquish it , because the common suffrage of his Country runs it counter , seing he is taught even by them , that the principles of belief must not be chosen by the Pole. And seing faith is above reason , ( albeit , as I said formerly , it would seem otherwise ) I wonder not to see even the best temper'd Christians , think that which is not their own religion to be therefore ridiculous . My design all alongst this Discourse , butts at this one principle , that Speculations in Religion are not so necessary , and are more dangerous then sincere Practice . It is in Religion as in Herauldry , the simpler the bearing be , it is so much the purer and the ancienter . I will not say that our School-distinctions are the impressions of the devils cloven foot ; but I may say , that our piety and principles scarce ever grow after they begin to fork in such dichotomies ; which , like Iacob and Esau , divide and jar as soon as they are born : and betwixt whom , the poor proposition , out of which both did spring , is like a malefactor , most lamentably drag'd to pieces . I have endeavoured to demonstrat , that dogmaticalness and paralitick scepticisme , are but the Apocrypha of true Religion ; and I believe the one begets the other , as a toad begets a cockatrice : For the Sceptick perceiving , that the magisterial dogmatist erres ( as these must erre somewhere who assert too much ) even in these things whereof he affirms , he is as sure , as of any principle in Religion , ( which is their ordinary stile ) he finding out their error in one of their principles , is thereby emboldned to contravert all . This being the scope of this Essay . I wish that these who read it would expound it as Divines do parables , Quae non sunt argumentativa ultra suum scopum . I doubt not but some will think me no less absurd in writing against vanity , whilst I am so vain my self as to write Books , then the Philosophers were judged of old , for denying motion whilst their tongues mov'd in their cheek ; but , to these my answer shall be , that finding many grovelling in their errors , I have , in this Essay , proffer'd them my assistance , not to shew my strength but my compassion . The multitude ( which albeit it hath ever been allowed many heads , yet was never allowed any brains ) will doubtless accuse my Studies of adultery , for hugging contemplations so excentrick to my employment ; to these my return is , that these papers are but the pairings of my other Studies , and because they were but pairings , I have flung them out into the streets . I wrote them in my retirements when I wanted both books and employment , and I resolve that this shall be the last inroad I shall ever make into forreign contemplations . There are some thoughts in this Peece which may seem to rebell against the empire of the Schools ; yet , who knows but my Watch goes right , albeit it agree not with the publick Clock of the City , especially where the sun of Righteousness hath not , by pointing clearly the dyal of Faith , shewed which of the two are in the error . There are some expressions in it , which censure may force to speak otherwayes then they have in commission ; yet none of them got room in this Discourse , untill they first gave an account of their design to a most pious and learned Divine : and so , it may be the lines are of themselves streight , albeit they lye not parallel with each censurers crooked rule . As this Discourse intends , for the Divines of our Church , all respect ; So all that is in it , is most freely submitted to their censure . The Author intended this Discourse only as an introduction to the Stoicks morals , but probably , he will , for many years , stop here . ERRATA . Blurres in the Copy and the Authors absence occasioned these errata's , which must be helped before reading , seing they destroy both the sense and soundness of the Discourse . IN the Preface , p. 2. l. 4. for Prophet , read Iehouadab : p. 9. f. Taps r. Tops . p. 15. l. 7. add some before Episcopists and Presbyterians . p. 16. l. 4. f. all r. almost all . In the Book , p. 24. l. 16. f. hath no , r. seems to have no. p. 2● . l. 18. f. is but a conceit , r. seems but a conceit . p. 35. l. 13. f. continual r. extraordinar . p. 58. l. 19. f. triumphant , r. militant . p. 63. l. 22. f. ever any , r. few have . p. 73. l. 10. f. excrementilius , r. excrementitius . p. 74. l. 17. f. an allegory , etc. r. that there run many hid allegories from Genesis to Johns Revelations , wherein the mystical sense deserves likewayes the name of Gods Word . p. 85. l. 8. add , yet this is but a sophisme ; for , seing our bodies are the temples of the holy Ghost , we can no more bestow them upon such uses , then a Church-warden can give the use of the Church to Taverners , p. 85. l. 13. f. thundered from mount Sinai , r. delivered in almost one context with that Law which was thundred from mount Sinai . p. 121. l. 22. f. an unbyassed enquiry it will appear , r. upon an superficial enquiry it would appear . By the Laws of his Countrey , p. 57. and elsewhere , the Author means , that Religion which is setled by Law. In other expressions , the Author recommends himself to the gloss of the readers charity . FINIS Notes, typically marginal, from the original text Notes for div A50771-e1060 Atheisme . Superstition . Why the world was created . Eternity . Providence . Theology . The strictness of Churches . The Scrip tures . The moral Law. The judicial Law. Monsters . Man & his creation . The immortality of the soul. Faith and reason The fall of Angels . The sin of the Angels was the sin against the holy Ghost Man's fall . The stile of Genesis . Why man fell . The Millenaries refuted . The Authors censure of this Essay , and an account of his design His Apology . Notes for div A50771-e7180 ☞